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In PBS series ‘Little Bird,’ a Jewish woman uncovers her traumatic Indigenous past
(JTA) — When Jennifer Podemski’s Indigenous mother gave birth at 17, social workers removed Podemski from a Toronto hospital and put her into the foster care system. It was only through the efforts of one social worker, who was retiring, that she was reunited with her mother at three months old.
The social worker had saved Podemski from the infamous “Sixties Scoop,” a policy in Canada between the 1960s and 1980s that tore thousands of Indigenous children from their families and put them into the child welfare system.
Growing up in a Jewish area of Toronto, Podemski learned more about her Israeli father’s side of the family because of the Jewish stories she was surrounded by — including some imparted from her paternal grandfather, a Holocaust survivor.
Now a filmmaker, Podemski has drawn heavily on her experience in co-creating “Little Bird,” a six-part series about the Sixties Scoop that debuted in Canada earlier this year and came to the United States on Oct. 12. Weekly episodes air on PBS through Nov. 16 and are available to stream on all PBS platforms, including PBS Masterpiece Prime Video.
“I wanted to humanize these experiences,” said Podemski, who is Indigenous to Saskatchewan on her mother’s side. “They haven’t yet been humanized because they haven’t been told.”
The show starts with Esther Rosenblum (played by Darla Contois) at her engagement party in 1985, enjoying almost-clichéd Jewish success — law school, a doctor fiancé named David and a large home shared with her tough-love adoptive mother. The mother, Polish-born Golda Rosenblum (Lisa Edelstein), survived the Holocaust and came to Canada as a teenager, having lost her entire family in Auschwitz.
Although Esther’s life looks pleasant, she tiptoes around a constant simmer of discrimination. She is shattered to overhear David’s mother fretting about him marrying “one of them,” referring to an Indigenous person adopted into a Jewish family. The future mother-in-law questions how their family is supposed to believe that Esther is a “regular Jew” who can become “a mother of her own — and that’s just going to go fine?” Another guest points out that David got “one of the good ones,” adding: “I have a cousin who adopted one of them and he’s into the drugs and all that stuff.”
A parallel storyline unfolds in 1968, when Esther was five years old and her name was Bezhig Little Bird. Bezhig was abducted along with her brother and sister by child welfare agents and police, who handcuffed their hysterical mother and beat their father, when he protested, to the brink of death. The series follows Esther/Bezhig on the journey to find her birth family and understand the roots she was torn from.
Like Esther, Podemski was raised in a Jewish community with a tenuous connection to her Indigenous ancestry. Her maternal grandparents were victims of the residential school system in Canada, which forcibly separated children from their families for long periods of time between the 1880s and the 1990s. The schools stripped children of their culture and native language, with the nominal objective of giving them a Euro-Canadian Christian education. The schools became notorious for physical, sexual and psychological abuse and high death rates.
Podemski had to seek out information on Indigenous history as a teenager, when she began studying the atrocities committed against her people. She chafed at discriminatory remarks within her childhood Jewish community, even when they were unintentional, and struggled to feel at home.
“I grew up in a Jewish reality, one that I didn’t really fit into, the way I look,” Podemski told the Jewish Telegraphic Agency. “I never felt really like I belonged in either [Jewish or Indigenous] places.”
Podemski’s 30-year career has spanned both acting and producing, with a break-out role in Bruce McDonald’s 1994 film “Dance Me Outside” and award-winning credits for the 2003-2006 series “Moccasin Flats” and the 2013 film “Empire of Dirt.” Frustrated with the representation of Indigenous people in film and TV, she founded Big Soul Productions and Redcloud Studios Inc. to amplify Indigenous perspectives. Between 2021 and 2023, she appeared opposite her sisters Tamara and Sarah Podemski in the acclaimed FX series “Reservation Dogs.”
Jennifer Podemski, left, with her sister Sarah at the 2023 Canadian Screen Awards at Meridian Hall in Toronto, April 14, 2023. (Jeremy Chan/Getty Images)
“Little Bird” places a premium on representation, with Indigenous Canadian actors playing the Little Bird family and Edelstein, who starred in the popular medical drama “House,” as Esther’s Jewish mother. The creators consulted advisors from Raven Sinclair, a Sixties Scoop survivor and University of Regina professor, to rabbis who approved scenes of Jewish ceremonies.
Edelstein told JTA that she reached into her own family memories to play Golda Rosenblum, conjuring images of her Jewish grandparents who immigrated from Eastern Europe.
“I was really excited to get to play a Jewish woman and to represent that story with dignity,” said Edelstein. “She reminded me a lot of my grandparents, so I definitely was remembering the gestures and feelings that I got from them.”
At the time of Esther’s fictional adoption, middle-class parents were typically advised to erase the past of their adopted Indigenous children, who were presented as mistreated or abandoned. Golda is at first defensive of her decision to help obscure Esther’s origins, but her love for her daughter eventually makes her a hero of the story.
“When I first met you, you were all dressed up in a nice dress but you didn’t smile,” she tells Esther in the series. “I thought, she has lost everyone, I have lost everyone, this is a good match. But it wasn’t true — you had a family.”
Co-creator Hannah Moskovitch said she felt a heavy sense of responsibility, as a Jew, approaching a story about the near annihilation of a culture. Although the histories are entirely different, some elements of state-executed plans to destroy the Indigenous people in North America and the Jews in Europe looked similar to her — from the meticulous bureaucracy and dutifully law-abiding foot soldiers to the dehumanizing language of “solutions” to Indigenous “problems.”
Yet despite those parallels, Moskovitch had never heard of the Sixties Scoop before starting work on the series.
“It’s shameful that I didn’t know,” she told JTA. “I grew up with the injunction from my community, ‘Never forget.’ And then there was a genocide that had happened in my country that I didn’t know about.”
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The post In PBS series ‘Little Bird,’ a Jewish woman uncovers her traumatic Indigenous past appeared first on Jewish Telegraphic Agency.
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Hamas Says No Major Changes to Ceasefire Proposal After ‘Vague Wording’ Amendments by US
FILE PHOTO: U.S. President Joe Biden speaks during a campaign rally in Raleigh, North Carolina, U.S., June 28, 2024. Photo: REUTERS/Elizabeth Frantz/File Photo
i24 News – A senior official from the terrorist organization Hamas called the changes made by the US to the ceasefire proposal “vague” on Saturday night, speaking to the Arab World Press.
The official said that the US promises to end the war are without a clear Israeli commitment to withdraw from the Gaza Strip and agree to a permanent ceasefire.
US President Joe Biden made “vague wording” changes to the proposal on the table, although it amounted to an insufficient change in stance, he said.
“The slight amendments revolve around the very nature of the Israeli constellation, and offer nothing new to bridge the chasm between what is proposed and what is acceptable to us,” he said.
“We will not deviate from our three national conditions, the most important of which is the end of the war and the complete withdrawal from the Gaza Strip,” he added.
Another Hamas official said that the amendments were minor and applied to only two clauses.
US President Joe Biden made the amendments to bridge gaps amid an impasse between Israel and Hamas over a hostage deal mediated by Qatar and Egypt.
Hamas’s demands for a permanent ceasefire have been met with Israeli leaders vowing that the war would not end until the 120 hostages still held in Gaza are released and the replacement of Hamas in control of the Palestinian enclave.
The post Hamas Says No Major Changes to Ceasefire Proposal After ‘Vague Wording’ Amendments by US first appeared on Algemeiner.com.
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Sacred Spies?
A Torah scroll. Photo: Wikimedia Commons.
JNS.org – How far away is theory from practice? “In theory,” a new system should work. But it doesn’t always, does it? How many job applicants ticked all the boxes “theoretically,” but when it came to the bottom line they didn’t get the job done?
And how many famous people were better theorists than practitioners?
The great Greek philosopher Aristotle taught not only philosophy but virtue and ethics. The story is told that he was once discovered in a rather compromised moral position by his students. When they asked him how he, the great Aristotle, could engage in such an immoral practice, he had a clever answer: “Now I am not Aristotle.”
A similar tale is told of one of the great philosophers of the 20th century, Bertrand Russell. He, too, expounded on ethics and morality. And like Aristotle, he was also discovered in a similarly morally embarrassing situation.
When challenged, his rather brilliant answer was: “So what if I teach ethics? People teach mathematics, and they’re not triangles!”
This idea is relevant to this week’s Torah portion, Shelach, which contains the famous story of Moses sending a dozen spies on a reconnaissance mission to the Land of Israel. The mission goes sour. It was meant to be an intelligence-gathering exercise to see the best way of conquering Canaan. But it resulted in 10 of the 12 spies returning with an utterly negative report of a land teeming with giants and frightening warriors who, they claimed, would eat us alive. “We cannot ascend,” was their hopeless conclusion.
The people wept and had second thoughts about the Promised Land, and God said, indeed, you will not enter the land. In fact, for every day of the spies’ disastrous journey, the Israelites would languish a year in the wilderness. Hence, the 40-year delay in entering Israel. The day of their weeping was Tisha B’Av, which became a day of “weeping for generations” when both our Holy Temples were destroyed on that same day and many other calamities befell our people throughout history.
And the question resounds: How was it possible that these spies, all righteous noblemen, handpicked personally by Moses for the job, should so lose the plot? How did they go so wrong, so off-course from the Divine vision?
Naturally, there are many commentaries with a variety of explanations. To me personally, the most satisfying one I’ve found comes from a more mystical source.
Rabbi Schneur Zalman of Liadi, in his work Likkutei Torah, explains it thus: The error of the spies was less blatant than it seems. Their rationale was, in fact, a “holy” one. They actually meant well. The Israelites had been beneficiaries of the mighty miracles of God during their sojourn in the wilderness thus far. God had been providing for them supernaturally with manna from heaven every day, water that flowed from the “Well of Miriam,” Clouds of Glory that smoothed the roads and even dry cleaned their clothes. In the wilderness, the people were enjoying a taste of heaven itself. All their material needs were taken care of miraculously. With no material distractions, they were able to live a life of spiritual bliss, of refined existence and could devote themselves fully to Torah, prayer and spiritual experiences.
But the spies knew that as soon as the Israelites entered the Promised Land, the manna would cease to fall and they would have to till the land, plow, plant, knead, bake and make a living by the sweat of their brow. No more bread from heaven, but bread from the earth. Furthermore, they would have to battle the Canaanite nations for the land. What chance would they then have to devote themselves to idyllic, spiritual pursuits?
So, the spies preferred to remain in the wilderness rather than enter the land. Why be compelled to resort to natural and material means of surviving and living a wholly physical way of life when they could enjoy spiritual ecstasy and paradise undisturbed? Why get involved in the “rat race”?
But, of course, as “holy” and spiritual as their motivation may have been, the spies were dead wrong.
The journey in the wilderness was meant to be but a stepping stone to the ultimate purpose of the Exodus from Egypt: entering the Promised Land and making it a Holy Land. God has plenty of angels in heaven who exist in a pure, spiritual state. The whole purpose of creation was to have mortal human beings, with all their faults and frailties, to make the physical world a more spiritual place. To bring heaven down to earth.
While their argument was rooted in piety, for the spies to opt out of the very purpose of creation was to miss the whole point. What are we here for? To sit in the lotus position and meditate, or to get out there and change the world? Yes, the spies were “holy,” but theirs was an escapist holiness.
The Torah is not only a book of wisdom; it is also a book of action. Torah means instruction. It teaches us how to live our lives, meaningfully and productively in the pursuit of God’s intended desire to make our world a better, more Godly place. This we do not only by study and prayer, the “theoretical” part of Torah but by acts of goodness and kindness, by mitzvot performed physically in the reality of the material world. Theory alone leaves us looking like Aristotle with his pants down.
Yes, it is a cliché but a well-worn truth: Torah is a “way of life.”
The post Sacred Spies? first appeared on Algemeiner.com.
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Political Inaction Fuels Rising Antisemitism
U.S. Second Gentleman Douglas Emhoff listens during a panel discussion with women entrepreneurs during his visit to Mi Casa Resource Center in Denver, Colorado, U.S., March 11, 2022. Jason Connolly/Pool via REUTERS/Pool via REUTERS
JNS.org – As second gentleman Douglas Emhoff joined the groundbreaking ceremony for the Tree of Life Synagogue memorial in Pittsburgh, his presence highlighted a stark contradiction: While government officials pay lip service to combating antisemitism, their actions—or lack thereof—tell a different story.
The same day as this solemn event, antisemitic violence struck the Adas Torah synagogue in Los Angeles. This juxtaposition encapsulates a troubling reality: While we commemorate past tragedies, new ones unfold before our eyes, often met with political indifference or inadequate response.
The surge in antisemitism across North America is not merely anecdotal; it is a statistical fact.
In Montreal, police reports show a dramatic rise in antisemitic incidents throughout 2023, with a further spike following Oct. 7. Toronto has witnessed a staggering 93% increase in reported hate crimes since the Israel-Hamas war began, with Jewish people being the target of 56% of all reported hate crimes in 2024.
Statistics in the United States are similar. The ADL tracked a reported 3,283 antisemitic incidents between Oct. 7, 2023 and Jan. 7, 2024, marking a 361% increase in reported antisemitic incidents when compared to the 712 incidents the organization said were reported during the same period the year before.
Yet despite this overwhelming evidence, there seems to be a systemic failure to address these crimes with the seriousness they deserve. Time and again, we witness acts of violence against Jews being downplayed, charges dropped and the “hate crime” designation avoided.
The Manhattan District Attorney’s office, led by Alvin Bragg, recently dropped charges against most pro-Palestinian protesters arrested at Columbia University. This decision sent shockwaves through the Jewish community, effectively signaling that there are no consequences for the relentless persecution of Jews on campus.
Adding insult to injury, leaked text messages from Columbia University deans revealed a dismissive and sarcastic attitude towards the concerns of Jewish students and staff. Some of the deans mockingly referred to the Hillel director who had attempted to raise an alarm against antisemitism on campus, his warnings falling on deaf and mocking ears. These messages expose a deeply troubling bias within the very institutions meant to protect and educate our youth.
This pattern of leniency and indifference extends beyond academia. In Los Angeles, Paul Kessler was killed by a pro-Hamas professor during a protest, yet the attacker wasn’t charged with a hate crime due to an alleged “lack of evidence.” In New York, when a Jewish family was physically assaulted by Arabic-speaking attackers during a public school graduation ceremony in Brooklyn, police refused to classify it as a hate crime.
The political response to these incidents has been woefully inadequate. While we hear condemnations from both sides of the aisle, concrete action is conspicuously absent. The reluctance to prosecute antisemitic acts as hate crimes stands in stark contrast to how other forms of bigotry are treated. It’s a painful irony that in a society that prides itself on protecting minorities, Jews find themselves increasingly vulnerable and unprotected.
The roots of this problem run deep. There’s a growing trend of minimizing or outright denying the reality of antisemitism. Some journalists such as Talia Jane from The New Republic go so far as to suggest that what we’re witnessing isn’t really antisemitism at all. This gaslighting of the Jewish community only adds insult to injury and emboldens those who seek to harm us.
We must recognize that rhetoric has consequences. Dehumanization of a people is where it starts but it rarely ends there. The relentless anti-Jewish and anti-Israel rhetoric we’re seeing in political discourse is not harmless debate—it’s fueling real-world violence against Jews.
What’s particularly alarming is how our cherished democratic values are being weaponized against us. Free speech, a cornerstone of our democracy, is being twisted to shield those who spread hatred and incite violence against Jews. Our political leaders seem paralyzed, unable or unwilling to confront this perversion of our ideals.
The situation at Columbia University serves as a microcosm of this larger political problem. Despite pleas from major donors and clear evidence of a hostile environment for Jewish students, the administration has failed to take meaningful action. The leaked text messages reveal a level of institutional antisemitism that demands immediate political intervention.
As a community, Jews have contributed immensely to the fabric of American society. We have thrived here, believing in the promise of equality and justice for all. But today, that promise rings hollow. It seems that despite all our contributions and our deep roots in this nation, we cannot get justice when we need it most.
The time has come for a serious political reckoning. We need more than just memorials and words of condemnation from political figures. We need action.
Law enforcement must be empowered and directed to treat antisemitic crimes with the full weight of the law. Educational institutions must be held accountable for fostering environments where Jewish students feel unsafe.
Antisemitism is not just a Jewish problem—it’s a societal one. When the rights and safety of any minority group are threatened, the very foundations of our democratic society are at risk.
The post Political Inaction Fuels Rising Antisemitism first appeared on Algemeiner.com.