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Poet and refugee advocate Roya Hakakian talks about how words can help create change in Iran

Roya Hakakian is a poet, author, journalist and advocate for refugees. Every one of these roles is an offshoot of her own life experience as a child and teenager in pre- and post-revolutionary Iran and as an immigrant to the United States. Her poetry appears in many anthologies around the world, her books take a candid look at life under Iran’s fundamentalist Islamic regime and her documentaries tackle important issues like underage children in wars around the world. In our interview, we discuss what people can do to support the current uprising in Iran and the role poetry can play in revolutions.

These must be emotional times for you and the entire Iranian immigrant community. How are you holding up?

It is very exciting and also, as you can imagine, gut-wrenching to watch teenagers, children, and other people perform these great acts of courage and then suffer as a result of it. So, it’s a heroic time and, like all heroic times, whether in history or in epic stories that we read, it’s always associated with a great deal of tragedy too. And all of that is on full display. I wrote a memoir whose last chapter is called “1984.” It’s the last year I was in Iran, and I was describing what Iran had become and how the entire society was divided between two people—the regime and their allies, and then us, which were the ordinary citizens. I thought it was amazing how much time had passed, and yet nothing had changed in that division I described in that chapter. The circumstances, the frustrations, the inequalities, the injustices are the very issues that have brought a new generation of Iranians onto the street.

Iran once had a thriving Jewish population. Do you have any memories of what it was like to be a Jew in Iran before the revolution?

I was 12 years old when the revolution took place, and all my memories at the time before were happy childhood memories—going to the synagogue with my father. We lived within walking distance of a synagogue. I didn’t experience the sort of things that my father had talked about growing up, of the severe antisemitism that he had experienced as a child in a small village in central Iran. And I didn’t experience the sort of things my mother talked about. And she grew up in Hamadan, which is where the tomb of Esther and Mordechai are. The ’60s and the ’70s were the golden time of religious egalitarianism in Iran. And then came the revolution, and things quickly changed. And, you know, it wasn’t so much the ordinary citizens who were being antisemitic, but the regime gave a leg up to Shiite Muslims. So it wasn’t that Jews were barred from anything; it was that it was far more advantageous for you to be a Shiite Muslim.

You have been in danger from Iranian operatives in the United States. I think of Salman Rushdie, who refused to let threats intimidate him, but he ended up severely injured. Is this something you worry about?

The answer is yes for a variety of reasons, one of which is that the FBI came to my house a couple of years ago, warning that they had spotted my name on a list because of the work I do and the books I published, especially my memoir and the second book, which was about a series of murders that Iran had orchestrated in Europe. But I think what’s important, and something that What I hope to bring to the attention of the broader public in America is that everyone is in danger, that if the Iranian regime has gathered enough influence to go after the dissidents that they don’t like in the United States, then we become only the primary targets and everybody else will follow. And I’m incredibly concerned about that.

You recently testified before the Senate Foreign Relations Committee. What was your message? Also, what should the United States be doing to help the protesters in Iran?

My main message was that this movement that began in Iran in September is the most serious movement that Iran has seen in 40-plus years. Immediately a few senators afterward told me, “Oh, Iran has protests all the time, and the regime always suppresses them.” Well, this one has already proven to be different. It has certain qualities that none of the other protests in the past have had. This is a deeply secular movement; it’s a movement that demands the separation of government and religion. And none of the previous movements had these overtones.

For the past 20 years, we’ve only been interested in Iran from a nuclear perspective, and everything else has been in the shadows. Who are Iranians? What do they want? How are they different? What are their demands? The best thing we can do is to stop looking at Iran as just the nuclear program and begin to widen the perspective and recognize that if something changes in Iran, if these protests succeed, then so much else can follow.

Among your many identities are writer and poet. What is the role poetry can play in revolutions?

I became interested in the Iranian revolution in 1979 through poetry. Poetry was the language of that revolution, which in many ways, is why some of those poets who were so devoted to the uprising against the former Shah became far less popular in the aftermath of the 1979 revolution. Revolutions begin with certain social demands, but what fuels them, what keeps them going, is the power of the rhetoric poets and writers pour into them. That’s what literature has always been for me—a tool for grand ideas and grand expressions and, possibly, a tool for changing society for the better. 

What do you plan on discussing at the Z3 conference?

I want to talk about my own journey back to defining myself as a Jewish person after leaving Iran and coming to the US. It wasn’t my issue, antisemitism wasn’t my issue, Jewish identity wasn’t my issue because I was a writer. I didn’t have to think about these things. Over the years, have rediscovered my own relationship with Judaism. That is basically what I want to talk about.


The post Poet and refugee advocate Roya Hakakian talks about how words can help create change in Iran appeared first on Jewish Telegraphic Agency.

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Many Americans are moving away from congregations, but not necessarily from religion

This article is republished from The Conversation under a Creative Commons license. Read the original article.

“Emma,” a young Jewish woman who we met in 2019, didn’t belong to a synagogue. She didn’t have a Jewish partner. She didn’t observe Jewish rituals regularly. On most surveys about religion, she would not seem very engaged with Judaism.

But as Emma talked about what she did in her free time, a very different picture began to emerge. She visited Jewish websites and enjoyed listening to Jewish music. She read books about Jewish topics and had recently attended a retreat for young Jewish adults to learn Torah while also doing yoga.

She was highly invested in learning about Judaism, but she explored her identity without joining traditional institutions.

Most major surveys about religion ask whether someone belongs to a congregation, how often they attend services, whether they pray regularly and whether belief is important in their lives. Those measures help identify broad shifts, like the growing percentage of Americans who are religiously unaffiliated: the “nones.”

But many Americans’ religious lives, like Emma’s, are not disappearing; they are moving away from membership of traditional institutions. To understand what religion looks like in 21st-century America, researchers may need to ask different questions.

Learning through art

As scholars of Judaism and education, we have been exploring how people learn about religion beyond traditional places like synagogues, Jewish schools and summer camps. Between 2019 and early 2023, we spoke with hundreds of people and explored different leisure time activities to discover what people learn about Judaism and Jewishness through cultural arts.

We interviewed dozens of audience members at Jewish-themed shows on Broadway, such as “Leopoldstadt” and “Parade.” We attended Jewish concerts and asked attendees what they learned. We explored how social media communities offer spaces to talk about different Jewish topics, like what fans learned about ultra-Orthodox Judaism from watching the television show “Shtisel.”

‘Shtisel,’ an Israeli series about an ultra-Orthodox family in Jerusalem, ran for three seasons.

Our research revealed that there is a vibrant ecosystem of people learning about religion in their leisure time. Through the arts, both Jews and non-Jews encounter Jewish history, Jewish religious practices and representations of Jewish communities.

Screen and stage

Most people we spoke with told us that they felt meaningful connections to Judaism during activities that would rarely appear on a standard religion survey.

“Joan,” an unmarried woman in her 50s from Connecticut, told us that she was deeply invested in Judaism, but felt that synagogues and Jewish community centers were not welcoming to single people without families. Instead of joining a Jewish institution, she watched Jewish-themed TV shows and movies on Netflix, and joined social media communities to chat with other fans.

“Luis,” who lived in Boston but was born in Argentina, was a Sephardic Jew, a group that traces their ancestry and traditions to Jewish communities who once lived in Spain and Portugal. His wife was Ashkenazi, meaning her ancestors came from Central and Eastern Europe. She considered herself secular, and so the couple joined the Worker’s Circle, a nonreligious Ashkenazi institution rather than a synagogue.

Yet Luis loved deepening his knowledge of Sephardic culture, and he often attended concerts of music in Ladino, a Sephardic language related to Spanish, with other Sephardic immigrants.

American singer Sarah Aroeste writes and performs in Ladino.

For Joan and Luis, these activities were not peripheral to their Jewish lives. Rather, they were central avenues for learning and community. We interviewed hundreds of Jews who told us that cultural experiences were opportunities to reflect on Jewish practices, explore questions of belonging, connect with family histories and find friends with common interests.

New questions

Some aspects of these patterns were distinctive to Judaism. Historically, many Jews have understood Judaism to be a cultural world, and not only a theological tradition. Learning about cultural dimensions of Judaism has long been part of Jewish education.

The broader phenomenon of informal learning, though, extended far beyond a single tradition. Across America, increasing numbers of people learn about religion through media, cultural productions and digital networks. Christians may study biblical themes through podcasts, online discussion groups or religious influencers. Muslims may participate in online learning communities that connect believers across the world.

The challenge for religion researchers, then, is not simply to determine whether engagement with religion is rising or falling. Rather, it is to develop more nuanced ways of understanding how people explore religious themes and practices, beyond traditional institutions. Only then can we more fully understand how contemporary Americans actually live their religious lives.The Conversation

 

 

The post Many Americans are moving away from congregations, but not necessarily from religion appeared first on The Forward.

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Six months into the Iran War, the West has a second chance

Six months ago, the war against Iran began with a display of Israeli military and intelligence prowess so spectacular that rapid political change seemed within reach. Israeli strikes decimated much of Iran’s leadership, killing Supreme Leader Ali Khamenei, senior officials and military commanders, while demonstrating extraordinary intelligence penetration and an ability to strike at the heart of a regime that had spent decades protecting itself.

For supporters of regime change in Iran, myself included, the possibilities seemed extraordinary. I wrongly assumed the military campaign formed one part of a broader strategy, with the CIA and perhaps Mossad working inside Iran to prepare senior military officers, dissident elements of the Islamic Revolutionary Guard Corps or other power centers to move once the regime was suddenly leaderless. A coup seemed plausible, and the opening attack appeared capable of acting as the trigger.

That optimism proved misplaced. Six months later, the Islamic Republic survives under an even more hardline leadership, the United States has paid heavily for the conflict, Israel’s standing has plummeted dangerously as a result, and the world has endured an energy crisis. Western interceptor stockpiles have been disturbingly depleted as Iran has demonstrated how relatively inexpensive missiles and drones can impose enormously expensive defensive requirements on its enemies.

In addition to the failure to organize regime change, there was – incredibly – no American plan for dealing with Tehran’s predictable move to block the Strait of Hormuz, through which about one-fifth of the world’s crude oil and liquified natural gas flows.

That is particularly difficult to explain because the danger was both obvious and apparently understood inside the administration. The Wall Street Journal reported this week that then-Director of National Intelligence Tulsi Gabbard warned President Donald Trump before the war that killing Khamenei would probably produce more obstinate leaders, that Tehran would move to close the Hormuz and destabilize global energy markets, attack American forces and partners across the region, and redouble nuclear weapons efforts.

The most plausible explanation for Trump’s decision to proceed is the confidence of Israeli Prime Minister Benjamin Netanyahu and others that Iran’s historic weakness had created an opportunity for rapid regime collapse. Iran certainly was weak, but weakness and imminent collapse are very different things in a country without real elections or term limits and a willingness to kill as many of its own people as necessary.

The military math has meanwhile grown increasingly unfavorable. The United States and Israel are using sophisticated interceptors costing enormous sums against Iranian missiles and drones that can be produced far more cheaply. Months of fighting have placed pressure on Iron Dome, Patriot and other interceptor inventories at a moment when such weapons, if the war resumes, may be required all over the Middle East and even beyond. Iran has discovered an asymmetric advantage in forcing wealthy adversaries to spend vastly more on defense than Tehran spends on attacks.

It also discovered that the Americans had not rounded up a posse: America’s allies, who were not consulted in any of this, were clearly not on its side. Though they certainly hate the Islamic Republic, one could be forgiven for suspecting they hated Trump – who a month before the attack on Iran threatened NATO ally Denmark over Greenland – even more.

By June, the strategic balance was reflected in diplomacy. Trump had entered the war speaking about eliminating the Iranian nuclear threat and clearing the way for Iranians to overthrow their oppressors, yet the memorandum of understanding reached with Tehran represented a retreat from any such ambitions, containing none of the transformational conditions that might have justified the costs of the war.

Iran made no meaningful commitment concerning its ballistic missile program or its calamitous support for Hezbollah, the Houthis, Hamas, Palestinian Islamic Jihad and militias in Iraq, Syria and Lebanon. The agreement offered no protection for Iranians confronting a regime that had massacred tens of thousands of protesters. Instead it envisioned massive sanctions relief, unfreezing of assets, the removal of the American blockade and hundreds of billions of dollars for Iranian reconstruction and economic development; all this inevitably would have strengthened the same regime whose survival the war was expected to jeopardize.

Such were the shameful wages of hubris and poor planning, and it reflected Trump’s panic at the energy crisis unfolding as midterm elections approached. The Islamic Republic had every reason to view the June agreement as a victory – and yet, amazingly, it then overplayed its hand.

Rather than pocketing a strategic reprieve, Iran’s rulers continued asserting the right to control passage through the Strait of Hormuz and charge vessels fees and tolls. Accepting such an arrangement would create a dangerous precedent extending far beyond Iran, effectively granting a belligerent power a tollbooth over one of the world’s essential maritime arteries and inviting similar behavior around other strategic chokepoints. It would upend global maritime trade, and devastate America’s credibility as the chief protector of freedom on the seas.

The MOU’s negotiating period has now expired, and Washington this week shifted toward a strategy better suited to Iran’s actual vulnerabilities. Treasury Secretary Scott Bessent has unveiled what the administration calls an “economic D-Day,” beginning with sanctions against roughly 60 Iran-linked individuals, companies and vessels and threatening secondary sanctions against foreign entities that continue doing business with Tehran.

This was, of course, greeted with considerable skepticism, which the Trump administration has earned in spades. But in fact, combined with a determined blockade, the approach has the potential to accomplish what the original expectation of rapid regime collapse could not.

Iran has spent decades developing sophisticated methods for evading sanctions through disguised tankers, ship-to-ship transfers, shell companies, yuan transactions and an elaborate shadow economy. China purchases the overwhelming majority of the oil Iran manages to export and provides Tehran with both buyers and financial channels outside the conventional dollar system. Those mechanisms can help Iran disguise and monetize a barrel that reaches the international market, while they cannot create a physical route for the next barrel through a blockade.

And that is the main issue: the oil Iran is currently selling, which is its key export, is mostly what had been stashed before the war outside the blockade zone, on the high seas and elsewhere. It should run out in six months or less. The world just needs patience (though it would also help for the United States and NATO to make up and project a united front).

Iran’s resilience has been remarkable, but its economic position was precarious even before the war. The country entered the conflict suffering chronic electricity shortages, deteriorating infrastructure, a severe water crisis after years of drought and groundwater depletion, punishing inflation and a currency that had already lost most of its value in recent years. It was economic desperation that helped fuel the unrest that the regime answered with mass killing in January. It is very likely that this fury will explode again, stronger still.

The conflict has been transformed into a contest of endurance. Iran is betting that Western political patience will expire before its economic oxygen does, because democratic governments feel higher energy prices, business pressure and voter anger immediately, while authoritarian governments can impose extraordinary suffering on their populations.

The West possesses a countervailing advantage of overwhelming economic scale. Iran’s economy is tiny beside the combined economic power of the United States, Europe and their allies, while China’s economic relationships with America and Europe dwarf its commerce with Tehran. Sustained pressure can therefore force governments and companies to decide how much economic risk they are prepared to assume on behalf of a weakened Islamic Republic.

The first six months of the Iran War offer a harsh lesson about the limits of military power against a ruthless rival with asymmetric levers. But six months after a war built around the expectation of rapid collapse, the outcome depends on patience. The United States is now fighting the right war: Iran’s regime is a global rogue, and sometimes superpowers must use power, whether military or economic. Moreover, time is on its side, if it will bide it.

There is just one small problem: Trump, a man with almost no credibility, needs to credibly explain to the American people why it’s worth the pain.

The post Six months into the Iran War, the West has a second chance appeared first on The Forward.

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Jewish farmers planted an ancient seed. Now the fruit is making its American culinary debut.

On a recent Thursday in his experimental kosher kitchen, Noah Clickstein was brining, roasting and assembling local seasonal fruits and vegetables on plates for his diners – not uncommon tasks for the head chef at Lehrhaus, a Jewish tavern and house of learning in Somerville, Massachusetts.

But one of the vegetables made what Clickstein was doing unprecedented — at least in recent centuries.

Lehrhaus is the first North American restaurant to serve the qishut (key-shoot) — an oblong, light-green fuzzy melon that resembles a cucumber and hasn’t been on Jewish dinner plates since biblical times. Clickstein has found a variety of ways to pair the melon with local produce to highlight its versatility and flavor profile.

“We love telling stories, and we love introducing new things to people,” Clickstein told The Forward. “We hope people can learn something while being here, even if it’s just eating the food.”

Thousands of years ago, Jews stewarded qishuim, a fruit that thrived in the arid regions of Egypt, Italy and Israel. The fruit’s numerous mentions across the Torah and Talmud point to how popular the produce was for Jews at the time. But as exile and assimilation transformed Jewish life in the diaspora, the rooted connection between Jews and the qishuim withered, leaving other communities in those lands to cultivate the plant.

That changed in 2021 when the Jewish Seed Project — a research initiative of the Jewish Farmer Network — sought to connect Jews in the diaspora to the ancient plant.

Cross-pollinating contemporary descendants of the qishuim in gardens across the United States and Canada, a handful of growers have inched the plant closer to its biblical description, restoring a once-lost relationship with the fruit.

Planting a seed

The Jewish Seed Project began as a collaboration. Prolific seed keeper K Greene, who runs a seed company in New York’s Hudson Valley, had long been unraveling the story of seeds, making a career of researching and preserving plants from Black and indigenous communities. But he had yet to explore seeds that connected him to his own Jewish heritage.

He approached the Jewish Farmer Network with the idea of cultivating a Jewish cucumber, or qishut.

“As a perennially displaced and shunted-from-here-to-there people, the stories of seeds that are connected to our story” have been lost, said Shani Mink, the executive director of Jewish Farmer Network, a nonprofit dedicated to preserving the agrarian roots of Jewish tradition.

In modern Hebrew, the word qishuim is used to describe a Middle Eastern variety of zucchini known in Arabic as a kusa squash. However, this variety only arrived in the region a few hundred years ago, ruling it out as the qishuim mentioned in 2,000- and 3,000-year-old biblical texts.

To piece together the puzzle of qishuim, Mink called on long-time peer, Noah Weinberg, a Jewish farmer and Torah scholar who founded Gann Farm in Newton, Massachusetts.

Weinberg turned to the National Library in Jerusalem and an ethnobotanist to uncover the vegetable’s biblical lineage and mysterious disappearance from Jewish life.

They found the first clues in the Torah, in Numbers 11:5-6: “We remember the fish that we ate in Egypt free of charge, the cucumbers, the watermelons, the leeks, the onions, and the garlic. But now, our bodies are dried out, for there is nothing at all; we have nothing but manna to look at.”

“The children of Israel are in the desert, and they’re having a common experience that many of us have, which is ‘I miss the food from home,’” Weinberg told the Forward. “For them it was a bunch of alliums — leeks, onions and garlic — and it was the qishuim and watermelons. So clearly this was a staple crop that people loved and was important to them in Egypt. “

From throughout the Torah and Talmud, Weinberg collected instructions for growing, harvesting and eating the fruit.

Talmudic discourse detailed an oblong vegetable with a fuzzy exterior that grew on a vine. Pale green in color, it is best picked on the early side, before it swells and develops a bitter taste. When eaten raw, qishuim taste quite similar to a cucumber: crisp and aqueous, though with an added tinge of melon sweetness.

Weinberg even uncovered mentions of the Shomer Qisu’im (watchman of the qishuim), a person whose sole job it was to ensure the plant’s proper ripening.

Harvesting an ancient cucumber

With a textual grounding established, the Jewish Seed Project began collaborating with farmers across North America to grow “diaspora gardens,” plots where research growers would cross-pollinate contemporary qishuim seed descendants from Italy, Egypt, Israel, West Bank and Gaza in the hopes of reaching back in time through their DNA to reconnect with the crop their ancestors once sowed.

The first few years of the project yielded fruits that were quite bitter, lacked the vegetable’s signature fuzzy exterior, or failed to meet other core traits.

In 2023, after a few years of selection and cultivation, the organization released a diasporic seed mix for individuals not associated with the project to steward themselves.

Now, in its sixth year, the Jewish Seed Project is honing in on taste, with many of its growers beginning to share the fruit both with and beyond their local Jewish community.

At a Rosh Chodesh Shabbaton in Alliance, Ohio, research grower Celeste Tannenbaum offered a brief lesson about the qishut’s history and brought 18 varieties of the ancient cucumber for participants to taste and help her select which plants to reseed next year.

“The more mature ones tasted like melon and were kind of sweet,” Batya Reed, 29 told the Forward, “But I actually liked the cucumber-flavored ones more.” Reed said she tasted one so bitter that Tannenbaum announced she would not plant it again.

Edda Mendes, 29 said the plant gave them “more context for my place in the world.”

“It’s hard not to feel alienated from so much of the world, in this country, in this time period,” they said. “So I’ve been increasingly digging into local history and ecology.”

In Colorado, where the plant is grown at a farm attached to the Boulder JCC, qishuim has become one of the many produce items shared with the city’s food pantries and nutrition programs.

“We donate it, and we tell our sites to think of it as a cucumber,” Becca Gan Levy, the Boulder JCC’s Farm and Sustainability Director, told the Forward.

‘The perfect vegetable’

Meanwhile, in Massachusetts, the fruit has made its way into a commercial kitchen.

Clickstein has had the chance to experiment with the unusual vegetable each year since Lehrhaus opened in 2023.

The first year, Clickstein simply pickled the fruit. The following year, because the fruit had a dense texture similar to a squash, he sautéed it and added it to a quinoa salad layered with thinly sliced radish and roasted peppers.

This year he’s created the biggest selection to date, in what has been dubbed “Qishut-fest.” The spread features a qishut shirazi salad with tomato and red onion, blistered shishito peppers and qishuim plated on a bed of shipka pepper labneh, a savory tart filled with qishut, sautéed Swiss chard, and goat cheese spread, and of course, the time-honored vinegar-brined pickle.

“It was cool to get to see how this plant has changed,” Clickstein said.

Already, the salad and blistered pepper medley have sold out, with plans to continue serving the pickle and tart versions of the vegetable well into late October, or for as long as supplies last.

Just as its stewards have come to understand the plant more — its optimal maturity and growing conditions to ensure a pleasant flavor — so too has Clickstein come to acquaint himself and his customers with the vegetable’s versatile flavor profile.

“I really like this year’s crop and the direction it is going: meaning less bitter and more knowledge from the farmers on how to pick it correctly,” Clickstein told the Forward. He plans to lean further into cooked preparations of the crop and explore more ways to roast and sauté the vegetable to further unlock the qishut’s melon-like flavor notes.

“This was the perfect vegetable,” Clickstein said. “We serve it raw, pickled, roasted, and baked. Having tasted it these last few years, we really got to see the versatility and flavor of it, knowing it can be delicious raw as well as baked.”

Qishuim traditionally grow from April to November. As its season reaches its end, The Jewish Seed Project is already looking ahead to 2027. Using the data from the 11 participating research growers, the project will select which seeds will be grown again.

“Eventually we hope that through cross-pollination and selection for certain traits we will stabilize a variety of revived qishuim,” Mink said, “cobbled together from the genetic material stewarded by our neighbors and others over millennia.”

The post Jewish farmers planted an ancient seed. Now the fruit is making its American culinary debut. appeared first on The Forward.

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