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A New York celebration of Ladino aims to bust the myth that the Judeo-Spanish language is dead
(New York Jewish Week) — The sixth annual New York Ladino Day — which aims to celebrate and elevate Ladino culture in New York and throughout the world — will take place this Sunday at the Center for Jewish History in Manhattan.
For the first time since the pandemic, the program will be conducted in person, though a livestream option is also available. This year’s theme is “Kontar i Kantar” — “Storytelling and Singing” — and will include a performance from Tony- and Grammy-nominated Broadway singer Shoshana Bean and a conversation with Michael Frank, author of “One Hundred Saturdays: Stella Levi and the Search for a Lost World,” as well as additional music-oriented speakers and performances.
“Music is certainly one of the domains in which the language is doing well and generating new interest and new music,” said Bryan Kirschen, a professor of Hispanic Linguistics at Binghamton University and one of the event’s organizers. (Kirschen was one of the New York Jewish Week’s “36 Under 36” in 2017.)
Ladino, or Judeo-Spanish, was once the primary language spoken by Jews on the Iberian Peninsula. After the Jews’ expulsion in 1492, they brought language with them throughout the Ottoman Empire — Turkey, North Africa and the Balkans. Today, the estimated number of Ladino speakers around the world — mostly Sephardic Jews — ranges between 60,000 to 300,000, from fluent speakers to descendants who are familiar with some words.
Sephardic Jews were the first Jewish immigrants in New York, founding Congregation Shearith Israel in 1654, the oldest Jewish congregation in the United States. (It’s still in operation today at 2 West 70th St., where it has been since 1897.) Sephardic Jews remained the only active Jewish community in New York until the wave of German Jewish immigration in the early 19th century, followed by the mass immigration of Eastern European Jews that began at the tail-end of the 19th century.
Soon enough, Ashkenazi Jews quickly outnumbered New York’s Sephardic community, though Sephardic and Ladino culture continues to thrive today. Today, the main hubs for Sephardic and Ladino culture and education are the American Sephardi Federation and the Kehilla Kedosha Synagogue and Museum, a Greek Romaniote synagogue on the Lower East Side, said Kirschen, and there are large Sephardic synagogues in Canarsie, Brooklyn and Forest Hills, Queens that still conduct services in Ladino.
Ladino, said Kirschen, remains “a very living, in some ways thriving language, interestingly enough, particularly since the pandemic.”
Ahead of Sunday’s celebration — which is co-curated by Jane Mushabac, a professor emerita of English at City University of New York and a Ladino scholar and writer — the New York Jewish Week caught up with Kirschen to discuss the program, his personal interest in Ladino, and how Ashkenazi Jews can help uplift Ladino language and culture.
This interview has been lightly edited for length and clarity.
Kirschen, far left, leads a panel discussion during the 2020 New York Ladino Day celebration. (Courtesy Bryan Kirschen)
New York Jewish Week: How did you become interested in Ladino culture? Are you from a Sephardic family?
I’m from an Ashkenazi, Yiddish-speaking family. So I’m not Sephardic. But for the past 15 years or so, I’ve been doing my best to learn as much about and embrace Sephardic culture as I can, and learn as much as I can about Ladino as well. My own interest stems from learning languages — I’m a Spanish professor at Binghamton University and I have also studied Hebrew for numerous years. So when I first came across Ladino as this Judeo-Spanish language, it interested me for a number of reasons. Once I started to meet actual speakers, it became so much more than just about the language — it became about celebrating and promoting the culture, the history, the connections, of course the food and the music.
What is the origin story of New York Ladino Day?
The idea of Ladino Day came about in 2013 — to have a day when communities around the world would celebrate all that remains. Originally, the day was selected to be during Hanukkah. But because there is no real central organization that governs the language — though there are different institutions, particularly in Israel, that try to foster the language and help promote it — Ladino Day grew in many different directions.
These days, some communities celebrate in January, some in February, some still in December. The National Authority of Ladino in Israel has their own International Day of Ladino in March. But the important thing is that communities all around the world are committed to celebrating it in their own ways.
As far as New York goes, the American Sephardi Federation at the Center for Jewish History in Manhattan started holding a Ladino Day six years ago under the direction of my collaborator, Jane Mushabac, who is Sephardic from a Ladino-speaking family. I had been separately organizing Judeo-Spanish celebrations at a synagogue in Forest Hills, Queens, so the following year we joined forces and started co-curating the program together and have been doing that ever since.
The theme for this year’s program is “Kontar i Kantar.” How is this year’s theme different from years’ past?
Last year, we did “Salud y Vida,” which is a common expression for “health and life” and which was fitting for the time. Like most of the world, we had to pivot for the last two years and hold the program online. That afforded different opportunities — we were able to bring in speakers from around the world in a way that was much more doable, and we were able to open up our program to the world. Normally, we like to focus on New York talent and language, but the previous few years doing online events we were featuring different voices from the Sephardic world, so many new connections were made.
Because of that experience, this year’s program will be back in person at the Center for Jewish History, but with a hybrid option. The theme is “Kontar i Kantar,” “Storytelling and Singing.” It will both acknowledge how important music has been to Ladino, and celebrate how, in recent years, there have been so many initiatives for people to get together to share their stories in or about Ladino and to sing in Ladino.
Most Jews in New York have an Ashkenazi background. What role or responsibility do you think Ashkenazi Jews have in honoring and preserving Ladino culture?
Yes, the numbers [of Ashkenazi versus Sephardi Jews] don’t match up. Still, Sephardim from Turkey and areas of the former Ottoman Empire brought tens of thousands of Sephardic, Ladino-speaking Jews to New York City at the start of the 20th century, but as a minority — as a minority within the Jews, as a minority-speaking language, etc. So as someone who is Ashkenazi, I understand the enormous responsibility that I have to represent this language in a positive and genuine way to others and to work with and uplift speakers of Ladino.
Like Yiddish, thousands upon thousands of Ladino speakers were killed in the Holocaust, and those who didn’t experience the same fate often gave up their Ladino to assimilate. So many speakers today, who are typically in their 70s, 80s or 90s — or maybe younger generations who know some words here and there like foods, terms of kin — haven’t historically been so proud of using their Ladino. So aside from research and teaching, I’m really passionate about encouraging speakers and semi-speakers to use their language and to take pride in their language and ideally, to give them a platform to do so.
Bonus question: What are some common misconceptions about Ladino?
Ladino is not a dead language — that’s something I’m very vocal about. There are all sorts of ways to classify and categorize languages, but as long as they are living, breathing, speakers and semi-speakers, the language is living. So Ladino is a living language, despite all the obstacles. There are speakers and there are amazing resources out there willing to share their language and their story with people.
“Kontar i Kantar: The 6th Annual New York Ladino Day” will take place at the Center for Jewish History (15 West 16th St.) on Sunday at 2:00 p.m. A livestream option is available. Buy tickets and find more information here.
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Norway Police Apprehend 3 Suspects in US Embassy Bombing
Police vehicles outside the US embassy, after a loud bang was reported at the site, in Oslo, Norway, March 8, 2026. Photo: Javad Parsa/NTB/via REUTERS
Norwegian police said on Wednesday they had apprehended three brothers suspected of carrying out Sunday’s bombing at the US embassy in Oslo, in an attack investigators have branded an act of terrorism.
The powerful early-morning blast from an improvised explosive device (IED) damaged the entrance to the embassy‘s consular section but caused no injuries, Norwegian authorities have said.
The three suspects, all in their 20s, are Norwegian citizens with a family background from Iraq, police said.
“They are suspected of a terror bombing,” Police Attorney Christian Hatlo told reporters.
“We believe they detonated a powerful bomb at the U.S. embassy with the intention of taking lives or causing significant damage,” Hatlo said, adding that none of the suspects had so far been interrogated.
One of the men was believed to have planted the bomb while the two others were believed to have taken part in the plot, Hatlo said.
The brothers, who were not named, had not previously been subject to police investigations, he added.
A lawyer representing one of the three men said he had only briefly met with his client and that it was too early to say how the suspect would plead.
Lawyers representing the two others did not immediately respond to requests for comment when contacted by Reuters.
“Although it is early in the investigation, it is important that the police have achieved what they characterize as a breakthrough in the case,” Norway‘s Minister of Justice and Public Security Astri Aas-Hansen said in a statement.
Images of one of the suspects released by police on Monday showed a hooded person, whose face was not visible, wearing dark clothes and carrying a bag or rucksack.
Investigators on Monday said one hypothesis was that the incident was “an act of terrorism” linked to the war in the Middle East, but that other possible motives were also being explored.
Police are now investigating whether the bombing was done on behalf of a foreign state, Hatlo said, reiterating that they were also looking into other possible motives.
Europe has been on alert for possible attacks as the US and Israel conduct air strikes on Iran and Iran strikes Israel and US targets in the Middle East.
On Monday, a synagogue in the Belgian city of Liege was damaged by a blast that authorities called an antisemitic attack. It was not clear who was behind it.
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Belgium’s Jewish Community Sounds Alarm on Rising Antisemitism After Liège Synagogue Attack
Police secure the site of a synagogue damaged by an explosion early on Monday, in Liege, Belgium, March 9, 2026. Photo: REUTERS/Yves Herman
Just days after a synagogue in Liège, Belgium was struck in an apparent antisemitic bombing, the local Jewish community is sounding the alarm over a surge in hostility and targeted violence against Jews across the country.
In an interview with the local news outlet La Première on Tuesday, the president of the Committee of Jewish Organizations in Belgium (CCOJB), Yves Oschinsky, called on government authorities to deploy soldiers to protect Jewish sites and institutions if police protection proves insufficient.
Following the attack on a synagogue in Liège, a city in the country’s eastern region, early Monday morning, Oschinsky warned that the Jewish community faces a far greater threat than authorities publicly acknowledge, emphasizing that Jewish institutions remain at heightened risk.
He also slammed the government for failing to appoint a national coordinator to fight antisemitism, while urging political parties and officials to take urgent, concrete action to protect the Jewish community.
Like most countries across the Western world, Belgium has seen a rise in antisemitic incidents over the last two years, in the wake of the Hamas-led invasion of and massacre across southern Israel on Oct. 7, 2023.
According to the Belgian Interfederal Center for Equal Opportunities and the Fight against Racism and Discrimination (Unia), which tracks antisemitism nationwide, 192 reports of antisemitism and Holocaust denial were filed in 2025, following a record 270 cases in 2024 — marking two consecutive years well previous years.
Before the Oct. 7 atrocities, only 31 antisemitic cases had been reported in Belgium in 2022.
On Tuesday, the Brussels-based Jonathas Institute released a new report warning that antisemitic prejudices remain widespread and deeply entrenched in Belgium.
“The results are clear: the study highlights that the population of Brussels continues to hold many antisemitic stereotypes ‘inherited from the past’ of a religious or political nature,” the institute said in a statement.
The newly released report found that 40 percent of respondents in Brussels agreed with the claim that Jews control the financial and banking sectors, while one in four blamed Jews for various economic crises.
According to the study, these stereotypes are “sometimes expressed as obvious truths” without overt hostility, a pattern the report warns makes them especially prone to being trivialized, particularly online.
More than one in five Belgians believe Jews are “not Belgians like the others,” while 21 percent label Jews an “unassimilable race.”
“The attack on the synagogue in Liège confirms that it is no longer just antisemitic speech that has been unleashed, but antisemitic acts as well. This aggressive antisemitism continues to rise,” the institute said.
The survey also found that 70 percent of respondents believe Jews form a “close-knit or closed community.”
In relation to the war in Gaza, 39 percent of Belgians claim that “Jews are doing to Palestinians what the Nazis did to them.” This view is particularly common among 18- to 35-year-olds, who are more likely to compare Israel’s actions to those of the Nazis.
Within far-right circles, 69 percent believe Jews exploit the Holocaust, while 72 percent say Jews use antisemitism for their own interests.
Based on these findings, the Jonathas Institute urged authorities and policymakers to strengthen historical education, improve digital literacy, and remain vigilant against narratives that normalize or justify hostility toward Jews, warning that such discourse can ultimately spark real-world violence.
The institute also calls for formalizing the International Holocaust Remembrance Alliance’s (IHRA) working definition of antisemitism, aiming to better distinguish “legitimate criticism of Israel” from “forms of anti-Zionism that revive antisemitic patterns.”
IHRA — an intergovernmental organization comprising dozens of countries including the US and Israel — adopted the “working definition” of antisemitism in 2016. Since then, the definition has been widely accepted by Jewish groups and lawmakers across the political spectrum, and it is now used by hundreds of governing institutions, including the US State Department, European Union, and United Nations.
According to the definition, antisemitism “is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities.” It provides 11 specific, contemporary examples of antisemitism in public life, the media, schools, the workplace, and in the religious sphere. Beyond classic antisemitic behavior associated with the likes of the medieval period and Nazi Germany, the examples include denial of the Holocaust and newer forms of antisemitism targeting Israel such as demonizing the Jewish state, denying its right to exist, and holding it to standards not expected of any other democratic state.
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Iran, Russia Push Disinformation to Spread Antisemitism, Undermine the West
Iranian protesters carry a portrait of Iran’s Supreme Leader Ayatollah Ali Khamenei and a Yemeni flag as they burn an Israeli flag during an anti-US and anti-British protest in front of the British embassy in downtown Tehran, Iran, Jan. 12, 2024. Photo: Morteza Nikoubazl/NurPhoto via Reuters Connect
Iran and Russia have both used propaganda and disinformation to promote antisemitic narratives as part of an effort to undermine the West, according to analysts who this week exposed some of their methods and the damage they have caused.
The Simon Wiesenthal Center on Tuesday hosted an online briefing with experts who laid out how the Islamic regime in Iran deploys a variety of propaganda as weapons. One day earlier, the Gino Germani Institute for Social Sciences and Strategic Studies published an in-depth report detailing the history of Russia’s disinformation expertise.
“There is the kinetic battlefield, of course, but there’s also the information battlefield, the war for hearts and minds. Modern wars are fought not only with missiles, but with memes, not only with military force, but with persuasion,” said Vlad Khaykin, executive vice president of social impact and partnerships at the Simon Wiesenthal Center, opening the briefing.
“The Iranian regime and the networks aligned with it across Russia, China, and various proxy movements have spent decades building a global propaganda architecture designed for moments exactly like this,” Khaykin warned.
Rachel Kantz Feder, a senior researcher at the Alliance Center for Iranian Studies at Tel Aviv University, and Jacki Alexander, CEO and president for media watchdog Honest Reporting, offered their analyses of the subversive media techniques utilized by Tehran to advance the regime’s ideological objectives.
Speaking from Israel amid the current war with Iran, Kantz Feder prefaced her response by saying, “I hope I won’t have to run off for a siren,” referencing the warning that Israeli residents of incoming rocket fire receive telling them to seek shelter. In the briefing’s final 20 minutes, Kantz Feder had to do just that, apologizing and leaving to take cover from Iranian drone and missile fire.
Before the session’s interruption, Kantz Feder defined information warfare as “the strategic use of information and communications to influence perceptions and decision-making systems.” She said this can include “disinformation, cyber attacks, and good old-fashioned propagandistic efforts. And it is so central, I think, to Iran’s strategy right now because it’s so effective. And I think that the Iranian regime is seeing real yields from it, certainly in the realm of influencing certain media ecosystems.”
“We find that actually Iran started to forge ties with American figures from the far right and far left as well already by the end of the 1990s,” Kantz Feder noted, explaining that online dynamics today have roots going back decades.
One example she cited of this cultural diplomacy was the critical success of Iranian filmmakers in the 1990s, which the regime leveraged by holding international film festivals to try and influence Hollywood.
According to Alexander, the same online influencers who promoted falsehoods of Israel intentionally targeting civilians and committing a genocide in Gaza have now pivoted to comparable rhetoric about the current conflict with Iran.
“And these networks all work together to amplify each other. Each of their posts will get millions of views,” Alexander said. “And then ultimately that seeps into the podcast network. Tucker Carlson will pick it up. Candace Owens will pick it up.”
Owens and Carlson have emerged as two of the most prominent anti-Israel commentators in the US, often using their platforms to promote antisemitic conspiracy theories.
The Honest Reporting chief also revealed Iran’s targeting of those who eschew the ideological extremes.
“You start having situations like mainstream Western American news unironically using things like Fars News Agency, Iranian state TV, as a legitimate source without letting their viewers know that this is actually Iranian state propaganda,” she explained.
Khaykin asked Kantz Feder to explain the role of antisemitism in both the Islamic regime’s ideology and its propaganda techniques. She described a recent development that “officially, Iran has tried to make a distinction between Zionism and Jews in its revolutionary ideology. This is actually something that in the past few years we’re seeing less of. This is new.”
“The distinction between Zionists as an enemy and Jews as the enemy of Iran is starting to erode as the regime looks for new ways to legitimize its rule and conjure up images of Iran’s enemies and what they’re facing,” she continued. “In terms of the influence operations directed abroad, this is essential.”
The Jew-hate acts as a glue, enabling what Kantz Feder described historically as how “Iran starts to position itself as a hub for transnational extremist far-right networks. And then so, of course, we saw that come to fruition with the Holocaust conferences.”
In 2006, Holocaust deniers gathered for a two-day event titled “Review of the Holocaust: Global Vision,” which organizers characterized as based in science. Attendees included former KKK leader David Duke, Holocaust denier Robert Faurisson, and members of Jews United Against Israel. Duke said at the time that “it’s a shame that Iran, a country we often call oppressive, has to give this opportunity for free speech.” He also described Israel as “a terrorist state” and “the No. 1 terrorist state in the world.”
According to Kantz Feder, antisemitism, “whether it be the Holocaust denial or other forms of it,” is the “entry point and it binds together a lot of these different ideas, movements and ideological orientations.”
Agreeing with Kantz Feder’s emphasis on Iran’s role in promoting Holocaust denial, Alexander said that “what they’re doing is they’re poisoning the information, the information sources, the wells where people are getting their information.”
Alexander explained the downstream impacts of what she called antisemitic “poisoning of information,” noting that “61 percent of adults worldwide are getting information increasingly from AI, and 36 percent of those are using it weekly … And there has been a movement for about 15 years to poison the source that AI then goes to for information that most prominently is Wikipedia, though not entirely.”
Describing Iran’s Wikipedia infiltration efforts, Alexander said that Iran is “now paying a new group of editors on Wikipedia to start changing even further information that is there so that when you go to AI to ask it a question, you’re going to get a garbage answer. And it will be things like Holocaust denial or erasing Jewish sovereignty and history from the state of Israel going back 3,000 years ago.”
Alexander described how a prominent Russian disinformation narrative since the 1970s had begun to recirculate online. “You know what narrative has started trending again? ‘Zionism is racism,’” she said. “We’ve gone back 50 years, and it’s because Russia has a deep connection to this.”
In November 1975, the UN General Assembly passed Resolution 3379, which equated Zionism — the national movement of the Jewish people to reestablish a state in their ancient homeland — with “racism,” reflecting long-standing antisemitic stereotypes and anti-Israel agendas pushed by the Soviet Union. The measure was ultimately overturned in 1991
For understanding the connection, Massimiliano Di Pasquale, an associate researcher at the Gino Germani institute and director of the Ukraine Observatory, wrote “Antisemitism and Russian Active Measures From the Tsars to Putin,” a 141-page report three years in the making.
Translated from Italian, the Gino Germani Institute described how the study “traces the direct link between the tsarist and Soviet eras and the regime of Vladimir Putin in the specific evolution of instrumental antisemitism and demonstrates how the Kremlin continues today, in its cognitive war and in its active measures, to use false historians and conspiracy theories, such as the Protocols of the Elders of Zion, to feed hatred, distort perceptions and destabilize Western democratic values and systems.”
According to the Institute, “Di Pasquale shows how Russian antisemitic narratives come to justify military aggression in Ukraine, or how, after the Oct. 7 attack, Moscow instrumentalized the Israel-Hamas conflict to pursue three main objectives: strategic distraction, erosion of Western cohesion, double-standard accusations.”
Di Pasquale’s report details the history of Soviet Russia’s disinformation turn against the Jewish state, noting the 1967-1982 period under Leonid Brezhnev, general secretary of the Communist Party of the Soviet Union, which “was characterized by a period of heated antisemitism disguised as anti-Zionism. It was during this period that Moscow helped sow the seeds of the current anti-American and anti-Israeli hatred in the Arab and Muslim world — hatred that resurfaced in full vehemence after Oct. 7, 2023 — both through a series of sophisticated and covert KGB operations and through a massive international propaganda campaign that began in 1967 and continued until 1988.”
Di Pasquale writes that in the 16 years (1967-1982) during which Yuri Andropov, future general secretary of the party, headed the KGB, “Zionism was second only to the United States in terms of the Kremlin’s active measures.”
According to the report, the five antisemitic propaganda narratives Andropov chose to unleash around 1967 were “Jews (Zionists) are responsible for antisemitism; Zionist organizations worldwide are involved in espionage activities; Zionism is a Trojan horse for imperialism and racism in the Third World; Jews collaborated with the Nazis during World War II; and reversal of the Holocaust, i.e., Israelis as Nazis.”
The report cites Lt. Gen. Ion Mihai Pacepa, highest ranking defector from the Soviet bloc and former spymaster to Romanian dictator Nicolae Ceaușescu, who called Andropov “the father of a new era of disinformation that revived antisemitism and spawned international terrorism against the United States and Israel.”
