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A Florida JCC canceled a slavery-focused talk with a Jewish author, citing ‘the current political climate’
(JTA) – A South Florida Jewish community center has landed in the middle of the state’s culture wars after canceling a talk by an author whose novel focuses on race in America.
The Mandel JCC in West Palm Beach had booked Jewish author Rachel Beanland to headline a $100-a-plate luncheon in January 2024. The plan was for Beanland to discuss her latest novel, “The House Is On Fire,” a work of historical fiction concerning a deadly Richmond, Virginia, fire in the early 1800s that the city tried to blame on its enslaved population.
But in August, Beanland received an email from the JCC’s arts and culture coordinator asking for more details about her planned presentation and seeming to imply that it would be best to steer clear of some topics.
“Of course, this is Florida and our politics around the Black community, the history of the Civil War, and education in general are… complicated,” the employee wrote. The ellipsis was present in the original message.
For Beanland, the language was shocking. “I don’t think I was wrong to interpret it in this way: It was asking me not to talk about Black people,” she told the Jewish Telegraphic Agency.
Beanland wrote back with her publicist copied on the email to say that “any presentation I give is likely to address slavery and the rights of women.” A few weeks later, the JCC employee wrote back.
“After much discussion and debate, we have decided that this book is not the right choice” for the scheduled event, the employee wrote, adding, “Also, our decision is very much affected by the current political climate here in Florida.”
Last week, Beanland made the email exchange public by posting it to Instagram. The JCC issued a public apology on Monday. On Tuesday, the Jewish Book Council, a major organization for Jewish author,s issued a statement criticizing limits on free expression and calling for Beanland to be reinvited.
The episode highlights the new ways in which Jewish authors and even institutions have become embroiled in a broad effort, driven by conservatives, to constrain how race and racism are discussed in public. Florida has been an epicenter of that effort, with Gov. Ron DeSantis urging his state education department to deemphasize race in school instruction and inviting parents to challenge books in school libraries. DeSantis barred public schools from using the national Advanced Placement African-American history curriculum, prompting it to be revised, and the state recently approved new guidelines that historians and activists say whitewash topics such as slavery and racism. DeSantis ignited a firestorm in July when he defended the guidelines and said slavery afforded benefits to some people who experienced it.
The state’s guidelines do not apply to non-public schools and institutions, but the emails from the West Palm Beach JCC employee add to a growing body of evidence that a chilling effect can be felt beyond the letter of the law.
“Obviously, we were dismayed to see this happen,” Naomi Firestone-Teeter, executive director of the Jewish Book Council, told JTA.
The council promotes Jewish books and authors and facilitates a virtual author marketplace to give JCCs and other Jewish institutions the chance to book authors for events. The Mandel JCC had booked Beanland through this network, which, Firestone-Teeter said, made the cancellation particularly disappointing to the council and led to its decision to issue a statement criticizing the JCC.
“When our sites make commitments, it’s our hope that they would honor the commitments that they’re making to our authors,” Firestone-Teeter said.
After Beanland posted the exchange with the JCC employee, who has not been named publicly, the center’s CEO Jesse Rosen spoke to her by phone. Beanland insisted that Rosen issue a public apology, which he did Monday, on the JCC’s Instagram page.
“We are deeply sorry for what our JCC communicated with Rachel, as it does not reflect the values we stand for,” Rosen and board chair Joel Yudenfreund wrote.
They added, “We are deeply committed to promoting diverse voices, opinions, and perspectives,” and said that the opinions about Beanland’s talk came from two members of their volunteer-run book committee, whose views “are completely counter to our values.”
Speaking to JTA, Rosen said the employee in question had been terminated, but for a separate issue. He condemned the employee’s emails and said they did not reflect the JCC’s views.
“The wording that she used is just not who we are, and doesn’t represent the work we do,” he said. “We hope that you look at the 40 years of work we’ve done, including many [on] slavery and civil rights and LGBTQ and other topics — that we’ve never been afraid to have hard conversations. That’s what we do.”
He also said that the email’s wording, in addition to being inappropriate, wasn’t reflective of “the actual reasons” why the center canceled the talk. Instead, he said, the committee had determined that the event would be too “topically similar” to one the previous year that had also focused on slavery — evidence he also cited for why he believes the JCC has “a long history of taking on hard topics, and we have every intention of continuing to.”
Both Beanland and the Jewish Book Council say it should have been clear from the outset that her book discusses slavery. For Beanland, the bigger issue is that the center’s actions are in line with the state’s larger culture war over Black history — and an abdication of a Jewish responsibility.
“I feel like if there’s any community in the United States outside of the African-American community that should understand how essential it is for us not to erase or obscure history, it should be the Jewish community,” she said. “And in light of everything that’s happening in Florida, and the fact that DeSantis has kind of ushered in this wave of legislation that is really trying to make African-American history, Black history, just disappear — it felt really concerning.”
Beanland’s publisher, Simon & Schuster, supported her in a statement.
“Difficult subjects will not go away by pretending the books that address them don’t exist,” the publisher told the Richmond Times-Dispatch. “We stand against book banning in all its forms, including preemptive self-censorship.”
Rosen insists, despite the employee’s email, that the JCC’s staff never discussed the political climate when determining their bookings.
“There was just never any conversation that, based on whatever’s happening in the state or the country, that we need to adjust what we do or how we do it,” he said. “It never, ever even entered into the conversation.”
Rosen further insisted that Beanland hadn’t been entirely disinvited from the center, only asked to headline a smaller event instead. But Beanland told JTA she had no interest in doing so. “I was obviously pretty offended” at seeing the event downgraded, she said.
Rosen said he was hoping to have discussions with the Jewish Book Council to determine “her willingness to come to our community still.” He added, “We certainly know we need to apologize, and we’re never trying to not have the conversation.”
In its own statement, the Jewish Book Council criticized the JCC’s initial decision but said it was “heartened by this apology.” It added that it hoped the invitation would be returned. (Jewish Book Council president Elisa Spungen Bildner, who co-signed the statement with Firestone-Teeter and co-president Joy Greenberg, is a board member of JTA parent company 70 Faces Media.)
The prospect of Beanland accepting such an invitation seems unlikely. She told JTA she’s “not interested in ever talking to them again.”
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The post A Florida JCC canceled a slavery-focused talk with a Jewish author, citing ‘the current political climate’ appeared first on Jewish Telegraphic Agency.
(New York Jewish Week) — On Friday evening, several dozen people huddled underneath umbrellas and raincoats in a new sukkah in Brooklyn that had survived the day’s record-setting rainstorm.
The sukkah, created by queer textile artist Hilla Shapira, was unharmed: Its light purple walls were made of ripstop, a lightweight and water-resistant fabric. Its soft and pillowy decorations — which included Jewish symbols like hamsas as well as depictions of the four species — were made of dacron, a durable, polyester batting that held up in the deluge as well.
Shapira said the project — titled Lavender Diaspora — was meant to channel her identities as a queer person who grew up in a religious household in Israel, and also as an immigrant in the United States, where she studied art in Michigan before moving to Brooklyn.
“I try to find parallel relationships between what it is to be queer and Jewish, and to be a person from Israel,” Shapira, 33, told the New York Jewish Week. “It’s especially relevant when we’re talking about Sukkot, which is a holiday that the Jewish people were celebrating in the in-between space, between Egypt and Israel — they were on the way somewhere, but in something that is temporary and stuck in this kind of forever nomadism.”
Shapira holding one of her hamsas as she builds Lavender Diaspora in Prospect Heights. (Courtesy The Neighborhood.)
Speaking at a Shabbat dinner hosted by The Neighborhood: An Urban Center for Jewish Life, the Brooklyn-based organization that commissioned the sukkah, Shapira said she had designed her structure to celebrate communities that find themselves on the outskirts of society.
She was speaking on the first night of Sukkot, the weeklong holiday in which Jews build a temporary structure called a sukkah, meant to commemorate in part the structures that the Israelites lived in as they wandered through the desert from Egypt to Israel. Throughout the holiday, which ends at sundown on Saturday, Jews eat, pray and even sleep in the sukkah.
The Neighborhood has partnered with 12 other Jewish communities and organizations to celebrate and host events in the unique sukkah, including Romemu Brooklyn, Lab/Shul, Jews of Color Initiative and the Prospect Heights Shul.
“We were really excited to think about not just a sukkah as an art object, but really also as a place to bring different communities and groups of people together in this temporary structure,” Rebecca Guber, the founding director of The Neighborhood, told the New York Jewish Week.
“We also thought about what were some different perspectives that we could bring into this stuff,” she added. “We wanted something that brings in young families, that would be comfortable if you’re a more observant Jew and that also feels kind of wild.”
Located in the courtyard of Luria Academy, a Jewish day school in Prospect Heights, students will use the sukkah for their meals and programming during the day. In the evenings and on the weekend, The Neighborhood will use the sukkah for its own programming, which includes the launch of a Sukkot zine in partnership with Ayin Press, a family-friendly music jam, a dance event and more.
As a queer woman who grew up in an Orthodox home in Israel — as well as an immigrant to the United States — Shapira said she’s often searched for a sense of belonging. “The sukkah I tried to create is a space that is offering an alternative, or making a suggestion for a communal space for all the ‘shoulders’ of society,” she said.
Lavender, the color of the walls of the sukkah, is a symbol of LGBTQ resistance and activism. The other half of the title, Diaspora, refers to both the dispersion of the Jewish people as well as the feeling of marginalization experienced by Jews, LBGTQ people and other minorities — the sukkah is meant to be a temporary space that alleviates that feeling.
The Neighborhood is a community hub that primarily partners with other Jewish organizations to create innovative Jewish cultural and spiritual events for Jewish life. The Lavender Diaspora sukkah was funded by UJA-Federation New York. (UJA-Federation is also a funder of 70 Faces Media, the parent company of the New York Jewish Week.)
“What really resonates for us is the way that this sukkah welcomes everyone in — whatever position you feel you occupy in the Jewish community — maybe some people feel like insiders, other feel like outsiders, we really hope this can be a place where many different people can feel welcomed, and that their perspectives and identities are being honored,” Guber said.
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The post A queer Israeli textile artist’s Lavender Diaspora sukkah explores identity in Brooklyn appeared first on Jewish Telegraphic Agency.
(JTA) — The temporary shelters that Jews erect during the holiday of Sukkot are meant in part to recall a time when Jews had nowhere permanent to live. In Northeast India, that symbolism is heavy with additional meaning this year.
That’s because large numbers of Bnei Menashe, the Jewish community that lives there, have fled their homes in the state of Manipur since ethnic unrest broke out in early May.
According to the Israeli organization Shavei Israel, about 2,000 people from the Jewish community have been displaced. A different nonprofit that works with the community, Degel Menashe, cites a smaller number, 700.
But either way, the community has been ravaged, with three locations that have been home to large numbers of Bnei Menashe decimated in the violence. Synagogues and homes have burned to the ground, and the number of displaced people has only grown with time.
Now, as the conflict enters its sixth month, what many believed would be temporary displacements in the Manipur hills or the neighboring state of Mizoram are becoming permanent.
“Despite these challenging times for the Bnei Menashe and even in the farthest reaches of northeastern India, they have continued to uphold the ancient tradition of building Sukkot in honor of the festival,” said Michael Freund, chairman and founder of Shavei Israel, which helps “lost tribe” communities return to Israel.
Shavei Israel distributed pictures showing members of the community constructing sukkahs out of bamboo. Their efforts come as their own safety in their areas where they live is in question — or already compromised.
“[For] the Bnei Menashe and the rest of the people who have left Imphal, I don’t think there is any chance of them returning back because there is no security,” said Isaac Thangjom, the Israel-based director of Degel Menashe, which assists Bnei Menashe communities in Israel and India, referring to Manipur’s capital city. “If you ask me honestly, the separation is complete.”
The Bnei Menashe identify as descendants of a “lost tribe” group, tracing their origins to the Israelite tribe of Menasseh. In 2005, a chief rabbi of Israel affirmed their identity as a “lost tribe” group with historic Jewish ties, but researchers have not found sufficient evidence to back the claim. Bnei Menashe Jews began immigrating to Israel in the 1990s, and because of their “lost tribe” status, they all undergo formal Orthodox conversions upon arrival. Around 5,000 remain in the states of Manipur and Mizoram today, and about 5,000 have already immigrated to Israel.
Many have struggled to gain entry into Israel over the past two decades, and they are now asking the Jewish state to expedite the immigration process to help them escape the violence.
Israeli authorities have yet to comment publicly about the situation and did not respond to multiple requests for comment from the Jewish Telegraphic Agency. Israel has recently been seeking to advance its relations with India.
Conflict erupted in May when tribal groups in Manipur launched a protest against the ethnic majority Meitei’s demand for Scheduled Tribe status, which is traditionally reserved for minority tribes. The Bnei Menashe Jews belong to the minority Kuki tribe.
The Kukis (about 16% of the population and majority Christian) say the Meiteis (53% and majority Hindu) already have outsized privilege and political representation in Manipur.
A destroyed house is seen seen in the northeastern Indian state of Manipur following the clashes between Meiteis and Kukis, Aug. 11, 2023. (Biplov Bhuyan/SOPA Images/LightRocket via Getty Images)
According to local reports, unofficial “but very real” borders have been drawn between what have become Kuki and Meitei areas. Prime Minister Narendra Modi’s government has been criticized for failing to control the situation. In August, opposition lawmakers called for a no-confidence vote over Modi’s handling of the situation, but it was easily defeated.
Some 190 people have died in the conflict since May, according to local media, including at least one Bnei Menashe community member. Over 60,000 are displaced.
Several other Bnei Menashe Jews are hospitalized with injuries, according to Shavei Israel.
In the face of displacement, the Bnei Menashe Jews have remained religiously observant, even as some fled with nothing more than their prayer books and the clothes on their backs, a Mizoram Jewish community member told JTA in June.
“It was so sudden,” said Ariella Haokip, a Bnei Menashe community member taking shelter in Thingdawl, Mizoram. “Funds were sent to us to buy special items for Rosh Hashanah and now for Sukkot. In spite of our misery, it is comforting to think that we are remembered.”
Some are currently staying at government shelters, others at schools and homes of other community members, or rented homes paid for by nonprofit groups. In Thingdawl, Mizoram, one young member has begun organizing Hebrew classes for displaced members, said Thangjom.
Members of India’s Bnei Menashe community pose outside a structure under construction as a semi-permanent dwelling for nine families displaced by ethnic violence in the Manipur region of India. (Courtesy Degel Menashe)
Both Shavei Israel and Degel Menashe have been working since May to provide continued support to the Bnei Menashe Jews through donations of food, mattresses, mosquito nets, infant formula, medicines and other necessities. Both organizations have arranged shelters for displaced families. Additional financial support has poured in from Jewish and Christian organizations in the United States and Israel.
For some, the High Holiday season also represents a new beginning, as Degel Menashe races to construct homes for several Bnei Menashe families. Lalam Hangshing, chairman of the Bnei Menashe Council-India, donated a piece of land of about 200 acres in Churachandpur on which nine homes are being constructed.
“It was hoped that it could be ready by Rosh Hashanah but there were some unforeseen delays and challenges,” said Thangjom. “Each family will be allotted a piece of land to grow or raise something of their choice so that it can be a source of livelihood for them.”
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The post Displaced by ethnic violence, India’s Bnei Menashe Jews construct sukkahs nonetheless appeared first on Jewish Telegraphic Agency.
(JTA) — I first met Alice Shalvi, the mother of religious feminism in Israel, in the mid-1990s during a meeting of ICAR, the International Coalition of Agunah Rights, a coalition that she founded to advocate for women denied a religious divorce by their husbands. She was in her early 70s at the time, and had been fighting for agunah rights for 20 years.
I was in my mid-20s, and new to the cause. I was there as co-chair of Mavoi Satum, which a group of us founded in 1995. This coalition was meant to be advancing systemic solutions to this awful problem. But, of course, we were stuck. As stuck then as we are now.
At one point in the meeting, Professor Shalvi started to cry. “I am 72 years old. I have been talking about this for so long,” she said, “and nothing is changing.” She was crying because the suffering of women didn’t seem to matter to our people. Then she turned to me and said, “It’s up to you and your generation to fix this.”
At the time, I felt her passing the mantle, and I didn’t want to let her down. But I’m sure I did. At least on this front. On others, too, despite our best efforts.
Shalvi, who died Monday morning in Israel at age 96, fought crucial fights decades before the rest of the world caught up with her, before the religious community had any kind of language for what she was doing, before there was any kind of feminist movement to speak of in Israel.
She pioneered feminist ideas in Israel in the early 1970s when there were only a handful of women doing such work — Marcia Freedman, Naomi Chazan and a few others. And she was the only one coming from the religious world, and able to see the need and potential for change before everyone else.
Starting in 1975, Shalvi began running the Pelech School for Haredi Girls, a religious feminist school, before Orthodox feminism existed as a movement — before Women of the Wall, before women’s tefillah (prayer) groups, years before Jewish Orthodox Feminist Alliance and Kolech, Israel’s Religious Women’s Forum, existed, before anyone even dared to put the words “feminist” and “religious” together in a sentence. Before even the Conservative movement had women rabbis. Everyone else is still catching up.
She also worked in the non-religious arena, creating, in 1984, the first feminist lobby in Israel, the Israel Women’s Network, which still pioneers on many fronts.
She also dared to work on issues of peace, taking positions that were considered pas nisht, or “unsuitable,” in the religious world — and for the most part still are. She dared to see Palestinians, especially Palestinian women, as equal human beings. This was not a position that religious Israelis, or Israelis in general, were comfortable with. It’s still an uphill battle. She spoke and acted from a place of humanity first.
And she could remarkably work on a multitude of fronts, all at once, including education, academia, advocacy, politics and peace.
Alice Hildegard Shalvi was born in Essen, Germany, on Oct. 16, 1926. She, her mother and brother joined their father in London in 1934, and she later earned degrees in literature and social work. She immigrated to Israel in 1949, taught at Hebrew University and led efforts to create an English department at Ben-Gurion University. Denied the deanship because she was a woman, she mobilized female faculty members in protest.
Orthodox feminist activist Alice Shalvi, right and author Elana Sztokman in 2017, attending the ordination ceremony for Israeli rabbis at the Hebrew Union College-Jewish Institute of Religion in Jerusalem. (Courtesy Elana Sztokman)
Professor Shalvi was my formal mentor when I was on the Jerusalem Fellows, a program in Jewish education. We would meet regularly and talk about feminism, politics, religion and Israel. It was a privilege to spend those hours in one-on-one conversations. Prof. Shalvi always talked to me with complete honesty, passion and belief in what she was working for. She entrusted me with her vision, and made me feel like she believed that I would hold it for her and continue to birth it in the world.
By the time changes started to take place in Orthodoxy for women — evidenced by Shira Hadasha, a Jerusalem congregation dedicated to halachah (Jewish law) and feminism, and Orthodox women in clergy roles — she had already moved on to the Conservative movement, serving as rector of what is now the Schechter Institute of Jewish Studies, a graduate school and seminary associated with the movement’s Jewish Theological Seminary. She needed to go where her vision was valued and welcomed and celebrated, instead of where everything was a fight. She was highly criticized for that decision and was treated by some as a sort of traitor to the Orthodox feminist cause. But she deserved to be in a place that supported her and brought her comfort and respect, and she had earned that right.
She offered words of support for me when I took a similar leap and enrolled in Reform rabbinical school. Even though I am no longer in rabbinical school and do not associate with the Reform movement in any meaningful way, I do not regret the decision to step away from an Orthodox version of feminism and try on other hats. She inspired me and so many others to take leaps, be courageous, live from the heart and ignore the haters.
I am so glad that she found her well-deserved place in the world, and that she received many well-deserved honors and accolades along the way, including, in 1991, the Ministry of Education’s Education Prize in 1991 for teaching Talmud to girls and insisting that Pelech alumnae serve in either the IDF or the National Service. In 2007, she won the Israel Prize for her life’s work, and in 2019 a National Jewish Book Award for her memoir, “Never a Native.”
She left an incredible legacy of activism that has birthed generations of change agents in Israel.
I have often thought over the years that I wanted to be Alice Shalvi when I grew up. I loved her unstoppable courage, her ability to wear many hats, her resilience in standing up to the haters and naysayers, and her constant belief that she could make a difference. I’ve tried to follow that kind of path, though I have not had nearly the kind of strength and fortitude — and successes — that she had. But her personality and vision continue to have a permanent resting place in my heart. And I will continue to endeavor to carry her torch in this world.
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The post Alice Shalvi pioneered religious feminism in Israel. Everyone else is still catching up. appeared first on Jewish Telegraphic Agency.
