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Novel about Chinese rescuer of Jews raises questions about facts vs. fiction in Holocaust stories
TAIPEI (JTA) — Ho Feng-Shan, the Chinese diplomat stationed in Vienna who helped thousands of Jews escape from Europe during World War II, never met Adolf Eichmann.
But in “Night Angels,” a novel based on his life, Feng-Shan comes face to face with Eichmann several times — and his wife Grace’s Jewish tutor, Lola, tries to kill the architect of the Holocaust.
That detail is one of many that has spurred Ho Manli, Feng-Shan’s daughter, to speak out against “Night Angels,” the fourth novel by the Chinese-American author Weina Dai Randel. Manli says the book distorts elements of her father’s story, which was unknown before she spent decades documenting his heroic efforts to issue visas allowing Jews to escape to Shanghai.
“What I have found in doing this story is it’s very difficult to try to maintain the historical integrity of the facts,” Manli told the Jewish Telegraphic Agency. “Countless people … want to use this for their own means, whether it be commercial like this novelist, whether it be political, or whatever. So over the two decades that I have been doggedly trying to uncover more and more, I’ve been constantly fending off these sorts of opportunistic assaults.”
The dispute is casting a shadow over the novel, released this month, and reinvigorating longstanding debates over the importance of truth in historical fiction — particularly in stories about the Holocaust.
“Night Angels” follows Feng-Shan and his wife, Grace, as they risk their lives by issuing visas that allow thousands of Jews escape Germany and Austria to Shanghai. Grace, one of the novel’s narrators and main characters, is based on Feng-Shan’s real second wife with the same name who was no longer in Vienna after the Anschluss — Nazi Germany’s annexation of Austria in 1938, and the period in which the novel is set. By that time, Feng-Shan had already sent Grace away to Boston. She never witnessed Nazi rule or Feng-Shan’s efforts to save Jews, Manli writes.
Several other events in the book, including Grace’s friendship with a Jewish woman who attempts to assassinate Eichmann and her development of a morphine addiction, are fully fictional.
Manli first took aim at the book in a column last month in China Daily. The novel, she wrote, “exploits real names, real people, real events and places, in what is essentially a Holocaust-themed melodrama.”
“In online reviews, readers say that they are thrilled to learn of my father and this history — except of course, what they have learned is not really history, my father’s, or anyone else’s,” she wrote.
Randel and her publisher, Amazon Publishing, did not respond to multiple requests for comment.
Randel dedicated the novel to “Ho Feng-Shan, his family, and all the angels in Vienna and beyond.” The book includes a disclaimer disclosing that its contents are a work of fiction and a product of the author’s imagination.
But that’s not satisfactory to some readers, including Tina Kanagaratnam, co-founder of the heritage group Historic Shanghai, whose book group read a previous Randel story set in Shanghai.
“If you’re talking about a historical character, you have to get the history right. Otherwise, just create a fictional character,” Kanagaratnam told JTA. “This is written for people who don’t know the history, but as Manli said, that’s dangerous, because then that’s what they remember. That’s what they take away.”
Ho Monto, left, and Ho Manli stand in front of the Righteous Among the Nations wall at the Yad Vashem Holocaust memorial in Jerusalem, Jan. 23, 2001. (Isaac Harari/AFP via Getty Images)
“Night Angels” has accumulated thousands of positive reviews on Amazon and has been promoted by Jewish organizations across the country. On Wednesday, the Jewish Book Council, in collaboration with Tablet Magazine and the Jewish Museum in New York City, will hold an event with Randel and journalist Jonathan Freedland that will explore “fact, fiction, and the sometimes blurred line between them.”
Randel’s book adds to a long list of Holocaust stories occupying that blurry territory, dating from the genre’s early days. Many readers believed, for example, that “The Painted Bird,” the pivotal work of Holocaust fiction from the 1960s, was based on author Jerzy Koszinski’s experience during the Holocaust; it was not. Scholars and booksellers have long agonized over whether to call Elie Wiesel’s “Night” a memoir or a novel, and whether the distinction matters when it is taught in American classrooms.
The fight has extended to questions over who can tell which stories from Holocaust. In 2014, Haaretz journalist Judy Maltz filed a lawsuit against Penguin Canada and author Jenny Witterick alleging that Witterick’s novel, “My Mother’s Secret,” copied Maltz’s documentary film about her family’s rescue during World War II. The court ruled in favor of Witterick on the grounds that copyright protection does not apply to historical events.
“An author is only ever responsible to their own fiction. They have creative license. And fictionalization of other people against their will is part of the history of literature,” said Helen Finch, a professor at the University of Leeds who studies representations of the Holocaust in German literature. “But that doesn’t absolve the writer from criticism.”
Manli — a journalist who has worked for the Boston Globe and helped found the China Daily, a state-backed media outlet, in 1981 — has made it her mission to set the record straight on Feng-Shan’s story. She began researching her father after his death in 1997, while writing his obituary. One line in his memoir from 1990 that recalled “saving who knows how many Jews” piqued her interest and led to a 25-year quest to document the extent of what her father did during the war.
His story of defying both his own government and the government of Germany to write Shanghai visas for thousands of persecuted Jews had been previously unknown, even to the refugees themselves — most of whom never met Feng-Shan.
Manli’s research led to Feng-Shan’s recognition by Yad Vashem, Israel’s Holocaust museum and memorial authority, in 2000 as “Righteous Among the Nations,” an honor given to those who risked their own lives to help Jews during World War II. Since then, greater attention has been paid to his story, and memorials across the world, from Israel to China to Italy, bear his name today.
Manli said Randel reached out to her several times before her book was published but after it had already been written. According to Manli, Randel sought out her blessing on the book by phone and email, saying that “the Holocaust history and your father’s history is now being forgotten” and adding that she wanted to help spread that history. Manli, who is working on a book of her own about her father, said she refused to answer, “just from the tone of her letter and what she wanted.”
“I have been burned before by this,” Manli told JTA. “I knew immediately that this was not something that I wanted to participate in and certainly that I wasn’t going to endorse.”
In an email shared with JTA in response to Manli’s editorial, Randel wrote that she has “great respect for Dr. Ho Fenghan[sic] and his family. I’m surprised to hear such strong negative criticism. I’m puzzled to see my gesture of respect is viewed in such a hostile way. If Ms. Manli Ho wishes to speak to me, I’m here.”
Randel, according to a biography on her website, came to the United States from China at 24 and became “the first Asian American novelist who intertwined Chinese history with the Jewish diaspora in Shanghai during WWII.”
Her previous novel, “The Last Rose of Shanghai,” follows a Chinese woman who falls in love with a German Jewish refugee living in the Shanghai Ghetto, the restricted area in which over 20,000 displaced Jews lived during World War II, under brutal oversight by Japanese officials who occupied the area. In interviews before the book’s 2021 release, Randel recalled hearing about Jewish refugees while she was living near the district that housed the ghetto.
After moving to the United States, she married an American Jew and is raising her children with both cultures in Boston. She has said “The Last Rose of Shanghai” was inspired by her interest in the history she saw in Shanghai and a desire to pay homage to her Jewish side of the family.
“I think it’s apt to say the survival of Shanghai Jews is also a story of how we as different races and as human beings shine and triumph over war and adversity,” she said in a January 2022 interview with World Literature Today.
But other researchers and authors deeply familiar with Feng-Shan’s story and Jewish history in Shanghai told JTA that “The Last Rose of Shanghai” also contained historical inaccuracies, including misrepresentation of real people who appear as characters, such as Victor Sassoon, a Jewish businessman and member of the dynasty known as the “Rothschilds of the East,” and Laura Margolis, the first female Joint Distribution Committee representative.
The book also includes a character named Goya, described as “a shameless Jew … who somehow had won the Japanese’s trust.”
The Jewish character is based on the real Kanoh Ghoya, who was not Jewish, but a notoriously cruel Japanese officer who had dubbed himself “king of the Jews” and “was infamous for his inhumane treatment of ghetto inhabitants,” according to the USC Shoah Foundation.
According to Publisher’s Marketplace, “The Last Rose of Shanghai” was sold to Lake Union Publishing — an imprint of Amazon Publishing — in 2021 as half of a two-book deal worth between $100,000 and $250,000. It was a finalist for a Jewish National Book Award that year. (The Jewish Book Council, which confers those awards, did not respond to multiple requests for comments about the “Night Angels” event.)
Kanagaratnam said Historic Shanghai’s book group read “The Last Rose of Shanghai” in 2021 and hosted Randel for an event. The group was unsatisfied by Randel’s response when factual issues were brought to her attention, particularly the characterization of Ghoya as Jewish, Randel dismissed them, Kanagaratnam said.
Randel’s novel is only part of a growing consciousness among the general public of the Shanghai Jewish refugee story. In recent decades, especially following the normalization of Israel-China relations in 1992 and Feng-Shan’s recognition by Yad Vashem, both governments have promoted the history, sometimes distorting facts to push different narratives about their wartime past.
New books and other media adaptations about the Shanghai Jewish refugee story have proliferated, such as the musical “Shanghai Sonatas” (2022) and the novels “Someday We Will Fly” (2019),“The Lives Before Us” (2019), and “The World and All It Holds” (2023). Other films and books are forthcoming.
“The audience of people who are interested in, if you will, an ‘exotic’ Jewish story, I think has meant that we’re seeing more and more of these. Everyone’s heard the Holocaust story. But now here’s one in an exotic setting,” said Kanagaratnam. “I think authors need to take responsibility. But honestly, I also blame the publishing industry, because where are the fact-checkers? A lot of the stuff in this can be really easily googled.”
Finch said novels that are set during that period are “always a work of fiction about the present.”
“So the question is, why is this author writing this book now? What does that say about the current moment when she’s writing? And what is with Randel trying to reflect either consciously or unconsciously in contemporary politics as well?”
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The post Novel about Chinese rescuer of Jews raises questions about facts vs. fiction in Holocaust stories appeared first on Jewish Telegraphic Agency.
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The Iran War: Peace Through Strength
Mojtaba Khamenei, the second son of Iran’s Supreme Leader Ayatollah Ali Khamenei, visits Hezbollah’s office in Tehran, Iran, Oct. 1, 2024. Photo: Office of the Iranian Supreme Leader/WANA (West Asia News Agency)/Handout via REUTERS
George Washington once observed, “To be prepared for war is one of the most effective means of preserving peace.” And as it turns out, sometimes the best way to preserve peace is to go to war — and finish the job.
Until October 2023, Israel — and, to a large extent, the United States as well — operated under a doctrine that seemed sensible enough: avoid war whenever possible, and when provoked, respond in a limited, carefully measured way.
When rockets were fired, Israel retaliated just enough to signal displeasure. When terrorist leaders threatened destruction, their words were dismissed as overheated rhetoric, aimed at rallying an eager audience of haters rather than signaling an intention to wage war. And when enemies amassed weapons, the assumption was that overwhelming military superiority would deter their use.
The theory behind this approach was simple. Escalation is dangerous, and war is costly — financially and, of course, in human lives. Restraint, it was believed, would keep life relatively stable. Israel responded when necessary, but always carefully, operating on the assumption that a rap on the knuckles would be enough to signal that continuing attacks was a bad idea.
The problem, as October 7 revealed with horrifying clarity, is that not every enemy shares this logic. For some enemies, it isn’t about equilibrium or stability; it’s about inflicting violence on those you hate — again and again, without pause or restraint.
For decades, Israel’s main adversaries — Hamas, Hezbollah, and above all the Iranian regime — made their intentions clear. Their slogans were blunt: “Death to Israel,” “Death to America.” Israel, like much of the West, preferred to believe these words were exaggerations, not literal plans.
And so life went on. Gaza was tolerated as a hostile enclave, and every so often Israel “mowed the lawn.” Hezbollah, entrenched on Israel’s northern border with tens of thousands of missiles, was considered a threat that would never fully materialize. Iran, distant and absorbed in its own problems, was seen as dangerous but manageable.
The hope was that monitoring, occasional strikes, persistent warnings about a nuclear Iran, and deterrence would prevent catastrophe.
Then came October 7. The brutal massacre on Israel’s southwestern border shattered those assumptions. The belief that terror groups and their backers could be contained collapsed overnight. The idea that economic incentives or agreements might moderate radical regimes suddenly looked naïve.
Israel — and under President Trump, the United States as well — realized something fundamental: you cannot coexist with movements or regimes whose very purpose is your destruction. The rules of the game have changed.
The new doctrine is simple: if terrorists and radicals are running for their lives, they cannot threaten yours. When those plotting your destruction are forced onto the defensive, their ability to act collapses.
Over the past two years, the consequences of this shift have been dramatic. Hamas’s military structure has been dismantled and its leaders eliminated. Hezbollah’s leadership was taken out, and much of its vast missile arsenal destroyed.
And now, in a stunning development few would have imagined possible even a month ago, the Iranian regime itself has suffered devastating blows — its supreme leader eliminated in a precision strike and the IRGC crippled.
For decades Iran acted as the conductor of the anti-Israel, anti-America orchestra, funding and arming terror movements across the region while feverishly pursuing a nuclear weapon. The regime assumed it could operate safely behind its proxies, directing violence from afar while remaining immune to consequences at home. That illusion has now been shattered.
What Israel has finally rediscovered is an ancient truth: when there is a serious threat, delay is dangerous. It must be confronted quickly and decisively. This principle is not only a lesson from modern security doctrine; it has deep roots in Jewish tradition, vividly illustrated in Parshat Ki Tisa.
The central drama of this portion is the catastrophic episode of the Golden Calf. After forty days of waiting for Moses to descend from Mount Sinai, something shifts in the Israelite camp. Egged on by the pagan hangers-on who joined the Israelites during the Exodus, the people demand a replacement leader, and within hours they have constructed a golden idol.
Interestingly, most of the nation did not actively participate. They stood on the sidelines as this shocking desecration of the covenant with God unfolded before them. Perhaps they assumed it didn’t really affect them — that life could continue as normal as long as the upheaval remained confined to a relatively small group.
But when Moses descends the mountain and sees what has happened, the Torah describes an extraordinary sequence of events. Moses does not attempt to “mow the lawn.” He does not deliver a carefully calibrated response. He does not negotiate with the idolaters or seek a diplomatic compromise. Instead, he acts with stunning decisiveness.
First he shatters the tablets. Then he completely destroys the calf, grinding it into powder and scattering it on water. Then he confronts the people and demands that they make an immediate choice (Ex. 32:26): מִי לַה׳ אֵלָי — “Whoever is for God, join me.”
No equivocation, no wishy-washy middle ground: you are either with me or against me. The tribe of Levi rallies to him, and the rebellion is crushed before it can spread any further and cause irrevocable damage.
Commentators emphasize that Moses’ actions were not impulsive rage but deliberate leadership. The Ramban explains that breaking the tablets was meant to shock the nation into grasping the gravity of the situation.
Rav Hirsch observes that Moses’ call eliminated ambiguity: in moments of existential crisis, neutrality is impossible — one must choose. The Sforno adds that swift punishment of the instigators prevented the sin from becoming normalized. Moses understood what history repeatedly confirms: some crises must be confronted decisively.
Had Moses hesitated, what began as a limited aberration — serious though it was — might have metastasized into something far worse. If he had attempted compromise, or even hinted that the problem could be contained, the rot would have set in, and before long everything might have collapsed.
Instead, decisive action restored clarity. The Golden Calf was destroyed. Those who built it were eliminated. And then the covenant was renewed with a second set of tablets. The lesson is unmistakable: destructive forces must be confronted with overwhelming force before it is too late.
That pattern — crisis, decisive response, and renewal — recurs throughout Jewish history. In our own time there have been painful moments of reckoning. As a result, both the Western world in general and Israel in particular have had to rediscover the necessity of strength.
For far too long, the United States and Israel hoped that a cautious approach toward Iran and its proxies would stabilize the region. But peace and tranquility are not built on illusions. When a regime like Iran spends decades arming itself and its proxies while openly proclaiming genocidal ambitions, those ambitions cannot be ignored. If they are not confronted, the threat only grows — and eventually leads to disaster.
The war against Iran — aptly codenamed “Epic Fury” — may well be seen as a turning point. It marked the moment when the strategic assumptions that shaped the Middle East for decades were finally set aside.
The Jewish people learned long ago that survival demands difficult decisions and decisive leadership. For a time Israel drifted away from that mindset. But the ancient lesson still resonates — and has now returned with renewed conviction.
The lesson is clear: when those who threaten your destruction are confronted with resolve and strength, they can be defeated.
The author is a rabbi in Beverly Hills, California.
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Mahmoud Abbas Gave Direct Orders to Name Hall After Palestinian Hitler Ally
The Grand Mufti of Jerusalem, Haj Amin al-Husseini, meets with Adolf Hitler in 1941. Photo: German Federal Archives via Wikimedia Commons.
During World War II, Grand Mufti of Jerusalem Haj Amin Al-Husseini was a Nazi ally and an associate of Hitler, living in Germany from 1941 until the war’s end — and receiving funding from the Nazi government.
The Mufti also led the lethal 1936-1939 Arab Revolt, in which at least 400 Jews were murdered.
Now the Palestinian Authority (PA) has built and named a public hall after Al-Husseini — and none other than PA leader Mahmoud Abbas himself instructed PA officials about the naming, thereby making a public statement about which historical values the PA chooses to uphold.
When laying the building’s cornerstone, PA officials stressed that the naming of the hall is “out of loyalty to the great figures of our people”:
Text on sign: “Under the auspices of His Honor President
Mahmoud Abbas, may Allah protect him
President of the State of Palestine
His Honor Jericho and Jordan Valley District Governor Dr. Hussein Hamayel
And His Honor Jericho Mayor Mr. Abd Al-Karim Sidr
laid the cornerstone for the Mufti Haj Amin Al-Husseini Hall”
Under the auspices of [PA] President Mahmoud Abbas, yesterday, Sunday, [Feb. 15, 2026,] Jericho and Jordan Valley District Governor Hussein Hamayel and Jericho Mayor Abd Al-Karim Sidr laid the cornerstone for the Mufti Haj Amin Al-Husseini Multi-Purpose Hall …District Governor Hamayel emphasized that the laying of the cornerstone was done out of loyalty to the great figures of our people, and according to direct instructions from President [Abbas] regarding the need to commemorate the memory of the leaders and fighters. [emphasis added]
[Official PA daily Al-Hayat Al-Jadida, Feb. 16, 2026]
Deciding to put a specific person’s name on a public building is a deliberate statement of values. By elevating an individual like Nazi ally Al-Husseini, Abbas and the PA aren’t just labeling a hall — they are officially endorsing Al-Husseini as a hero for the entire community.
Haj Amin Al-Husseini was also featured at a PA event held under the auspices of PA Prime Minister Muhammad Mustafa, with numerous PA and Fatah officials in attendance, during the marking of the 150th anniversary of the private, coeducational Catholic school Collège des Frères in Jerusalem.
On a huge screen, organizers displayed an image of Al-Husseini. Al-Husseini was on Yugoslavia’s list of wanted war criminals, and was responsible for a Muslim SS division that murdered thousands of Serbs and Croats. When the Nazis offered to free some Jewish children, Al-Husseini fought against their release, and as a result, 5,000 children were sent to the gas chambers.
The author is a contributor to Palestinian Media Watch, where a version of this story first appeared.
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I First Experienced Antisemitism at Six Years Old; But We Must Never Let Hate Win
An Oxford student is seen chanting hateful slogans at Jews, during a pro-Palestinian march in central London, an incident captured on viral video that has drawn widespread condemnation. Photo: Screenshot
When I was six years old, my father founded Carmel College, and moved the family into the English countryside west of London. My father’s school initially only took pupils of a certain age. So, I was sent to a local Church of England village school with one teacher, located just outside the Carmel estate.
For the first time, I became aware of Christian antagonism when I was surrounded by other pupils, bullied, and told that I had killed Jesus. Even at six-years old, I had a mind of my own, and told off the other children. The teacher was furious, got in touch with my father, and insisted that he remove me from the school. Instead, he arranged for home schooling until I was able to join Carmel College.
Several years later, during school holidays, I would walk the three miles from the school to Wallingford, the nearest town, with enough pocket money to buy a ticket to the local cinema. When I got there, the manager told me that the price had gone up, and I didn’t have enough money to get in. I replied that I thought this was unfair and that as I had walked all this way, perhaps he could make an exception. But he replied that since I was a Jew, I should know all about money, because that’s all that mattered to Jews. It was another incident that reinforced my awareness that we were different and not very popular.
A few years later, when I was old enough to play on the school soccer team, we often went to play against non-Jewish schools. In almost every case, either our opponents or the local spectators would abuse us for being Jewish and often played rough either to test us or to express their antagonism. When I mentioned this to my father his response, surprisingly, was simply to tell us to repay them in kind.
The first debate I participated in at Cambridge University in the Union was on the biased subject of whether the Jews had any right to “take” the state of “Palestine” from the Arabs. I argued our case strongly and we won the vote. In those days, the voices of those who supported Israel’s right to exist were strong enough to win the argument.
I was always aware of anti-Jewish sentiment. But it was mainly low key, and I could hardly say that I suffered. Anyway, I had sufficient confidence in my Jewish identity not to let it get to me.
Later I became a rabbi in London and I accepted Chief Rabbi Jakobovitz’s invitation to become responsible in his cabinet for interfaith relations. For a few years I devoted myself to establishing good relations with the various Christian denominations and with Muslims, who at that stage were still relatively new to England and were grateful for the support and encouragement we gave them.
I enjoyed these interactions and conferences and the friendships, some of which I have to this day. But I soon became aware that the interfaith world comprised a small layer of intelligent, sensitive good men and women of all faiths. Although they got on well with each other, they seemed to have little impact on the vast majority of the members of their different religions who were still mired in prejudice and so I withdrew.
I mentioned all these little things because I am conscious of the fact that these small little things affected my sense of alienation, although I was also aware of how wonderful and rewarding the small acts of friendship and warmth were.
Many of our children will experience much more alienation than we had to. We have to fight more prejudice and one-sided information today, and indeed, there are many Jews who prefer joining our enemies. Despite everything, we must encourage good relations with other human beings — many of whom also fight against prejudice and discrimination. Little things can have a huge impact, both ways.
The author is a writer and rabbi based in New York.