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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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Trump nominee defends college cartoon of Jewish student with devil horns at Senate hearing
(JTA) — President Donald Trump’s pick for general counsel of the agency that oversees federal workers’ labor rights testified in Congress on Wednesday that he does not believe a cartoon he published in college that depicted a Jewish student with devil horns was antisemitic.
Charlton Allen appeared at the Senate Committee on Homeland Security and Governmental Affairs for his confirmation hearing Wednesday afternoon. There, Sen. Ruben Gallego, the Arizona Democrat, pressed him about the cartoon.
“If you look behind me, you’ll see the front cover of an edition of the Carolina Review depicting Aaron Nelson, a Jewish candidate for student body president. Your magazine altered Nelson’s photo depicting him with the horns and a pitchfork. Inside the article says, ‘The difference between Aaron Nelson is simple. He’s Jewish.’” Gallego said. “Yes or no, Mr. Nelson. Do you stand by this depiction?”
The cartoon ignited a firestorm when it was published in the Carolina Review, a campus conservative magazine that Allen founded as an undergraduate at UNC. The magazine’s faculty advisor said he resigned after it went to print against his advice, and nearly two dozen Jewish faculty members pressed UNC’s chancellor to denounce the cartoon and censure the magazine, which he did.
Allen fended off allegations of antisemitism at the time and again during a 2014 hearing to confirm him for a position in North Carolina. He did so again on Tuesday.
“I would not say that it’s antisemitic,” he said. “We were the group that was calling for the equal treatment of all student religions.”
“If I were 30 years ago advocating for The Review, I would say, ‘don’t run that cover,’” he testified. “I think it was a mistake.”
According to reports from the time, Nelson had been accused by the Carolina Review of discriminating against a Christian campus group by voting not to fund it. He had voted in favor of funding a “majority” of other campus Christian groups while he was a representative in the student congress.
Facing backlash, Allen denied at the time that the depiction of Nelson with horns was meant to channel longstanding antisemitic stereotypes.
“Our cartoonist lampooned [Nelson] as such because her perception was that Aaron was evil,” Allen told the Duke Chronicle in April 1996. “Newspapers in the past few weeks have run cartoons lampooning public figures such as Gingrich, Pat Buchanan and even myself as ‘devils’ with horns and pitchforks. Where’s the public outcry over these cartoons?”
On Wednesday, Allen offered a slightly different explanation. He said the picture was meant to channel UNC’s historic and enduring rivalry with nearby Duke University, whose mascot is the “Blue Devil.”
“The cartoonist’s intention was to make an analogy to that,” he said.
In 2014, during his confirmation hearing ahead of his appointment for commissioner of the state Industrial Commission of North Carolina, Allen addressed criticisms of the cartoon by saying his grandfather had helped to liberate Jews in Europe from concentration camps during World War II, the Indy Week reported at the time.
Trump nominated Allen to the Office of the Special Council — the agency that protects whistleblowers from unlawful conduct — in May 2025 but withdrew the nomination less than a week later. In September, he nominated Allen to the Federal Labor Relations Authority.
Nelson, meanwhile, won the election handily to become UNC’s student body president. Now president of The Chamber, Chapel Hill’s chamber of commerce, Nelson did not respond to the Jewish Telegraphic Agency requests for comment.
The post Trump nominee defends college cartoon of Jewish student with devil horns at Senate hearing appeared first on The Forward.
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Former antisemitic activist Lucas Gage explains to Jewish podcast why he left the movement
(JTA) — In July 2024, X suspended antisemitic influencer Lucas Gage for six months for making “repeated and clear calls for violence.”
This month, Gage was in Lakewood, New Jersey, explaining to two Jewish interviewers why he no longer considers himself an antisemite.
“It’s like a disease. I’m serious. It was like this compulsion and look, it comes from a justified place in some, but then it’s like what have I become honestly and it’s like I was sick of myself,” Gage told Yaakov Langer and Jake Turx on the podcast “Inspiration for the Nation.” “Looking back at the videos that got me knocked off of Twitter … I was out of my mind.”
Gage, a longtime white nationalist activist from New Jersey formerly known as Angelo John Gage, spent more than a decade promoting conspiracy theories and hate towards Jews online before publicly renouncing antisemitism earlier this year.
He told Langer and Turx that a pivotal moment for him was seeing antisemitic theories proliferate about the September murder of the conservative activist Charlie Kirk. From there, his conversations changed.
“The more I sit down and talk to Jewish people, the more I realize how maligned they are,” Gage wrote in a post on X announcing the interview. “The lies the JQ crowd now tell about me are similar to those they tell about Jews. I was part of that crowd, but now I’m glad to say I’m no longer an antisemite.”
Gage announced in a March post on Substack that he was “abandoning” antisemitism, explaining that while his declaration was “not an apology,” his “focus on Jewish supremacy alone has become a self-destructive and futile endeavor, which does not even solve the problem.”
“The problem, however, is that I got sucked into the mob—the very mob I identified as ‘my people,’ who are just as problematic as the Jewish mob,” Gage wrote. “With that being said, I do not denounce my beliefs about Jewish supremacy and criminality in certain areas of society nor Jewish overrepresentation, which are all well substantiated.”
When asked by Langer, the founder of Living Lchaim and host of the podcast, why he had the “strength” to publicly renounce antisemitism and meet with Jews, Gage said he felt an obligation to engage with the Jewish community after spending years attacking it online.
Gage told the Jewish hosts that he thought it would be wrong for him “to walk away and not speak to a community I’ve been at war with for 14 years, and to see why I was at war with you guys in the first place.”
Turx, the senior White House correspondent for Mishpacha Magazine, an Orthodox publication, said the meeting took place after he reached out to Langer multiple times.
Langer did not respond to a Jewish Telegraphic Agency request for comment, and efforts to reach Gage were unsuccessful.
During the nearly two-hour interview, Gage recounted his journey from an Iraq war veteran to antisemitic activist and, more recently, to a public critic of the online movement he once helped build.
Gage, who is Roman Catholic, said his descent into antisemitic conspiracy theories began after serving in Kuwait and Iraq, when he became obsessed with identifying who was responsible for sending him to a war he described as “a lie.”
“I went through all the conspiracy theories until I ran into the Jews and that was in 2012 when I read ‘Mein Kampf’ and I was like ‘whoa,’” Gage said.
That year, Gage began posting on the racist Web forum Stormfront that he had recently found out about “the real Jewish question” and that “EVERYTHING connects and leads back to the jews — the evil jews,” according to the Southern Poverty Law Center.
Stormfront played a role in one of the best-known recent conversion-from-white supremacy stories, in which the child of the site’s founder renounced extremism and antisemitism after being invited to Shabbat dinners in college.
For Gage, Stormfront was a site of his radicalization. After beginning to post there, he became a regular fixture in white nationalist circles, appearing on far-right podcasts, organizing activists and eventually taking a shot at elected office.
In 2014, Gage ran unsuccessfully for the House in New Jersey’s 7th Congressional District under the far-right white supremacist American Freedom Party but was disqualified before the campaign season began because of incorrectly filed paperwork. Following that bid, he served as the chairman of the National Youth Front, the youth wing of the party.
Gage’s online presence and influence within white nationalist circles grew rapidly, appearing alongside former grand wizard of the Ku Klux Klan David Duke and Stormfront founder Andrew Anglin on their platforms. He also frequently promoted the “Great Replacement” conspiracy theory, which is widely considered antisemitic and claims that Jews are orchestrating the replacement of white people in Western countries with nonwhite immigrants.
Following Hamas’ Oct. 7, 2023, attack, Gage said that he shifted the focus of his online accounts to railing against Israel, posting on X over the ensuing months that “every supporter of Israel is a terrorist” and that “Zionists are worse than pedophiles,” according to screenshots of his account posted by the Anti-Defamation League.
Gage said his departure from the movement was driven in part by frustration with what he called “low-IQ antisemitism,” or conspiracy theories that reflexively blame Jews for unrelated events.
“What was the final straw? Charlie Kirk. Okay. Why? Because I keep talking about low IQ antisemitism. What is that? It’s when you blame Jews for things they haven’t even done,” Gage said, explaining that he couldn’t agree with conspiratorial claims swirling on the far-right that Israel had been behind the Turning Point USA leader’s murder.
Gage said that he believed even if it was proven that the man accused of Kirk’s killing, Tyler Robinson, had committed the crime, the far-right crowd he had surrounded himself with would have still blamed the Jews.
“There’s no hope for these people, and then they’re turning on me just for disagreeing,” Gage said.
Gage’s shift quickly earned him the ire of antisemitic influencers he had once aligned himself with, including far-right antisemitic media personalities Jake Shields and Stew Peters.
“Imagine if Lucas Gage had never existed. What a beautiful world it would be. The world would be a much better place if Lucas Gage did not exist in it,” Peters said during a podcast appearance with Shields last month. “I mean, that guy singlehandedly destroyed the most cohesive movement in modern history.”
Looking ahead, Gage stressed the importance of engaging with figures who hold antisemitic views, citing the deadly terror attack at a Hanukkah celebration in Australia in December.
“I want to talk to different groups of people and say, look, yeah, we have to sit down and have these conversations, because if we don’t, if we isolate the antisemites, ‘oh, they’re just maniacs, they’re jealous, we don’t care,’ they’re going to go crazy,” Gage said. “I didn’t, but someone else did. Remember the guy who shot up the beach in Australia?”
Since announcing the interview, Langer said that his inbox had been “flooded” with messages asking him if he believed Gage was sincere, to which he responded “100%.”
“I wish more people were as authentic and honest as he is,” Langer said. “While it wasn’t easy to make change in his life, he did it.”
The post Former antisemitic activist Lucas Gage explains to Jewish podcast why he left the movement appeared first on The Forward.
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This year’s biggest World Cup upset came from its most Jew-ish team
Cape Verde, an island nation of about 530,000 people off the coast of Africa, shocked soccer fans around the globe by holding Spain without a goal in their debut World Cup match this week. But Carol Castiel saw it coming.
For the better part of four decades, Castiel has been working to document and preserve the island nation’s rich but little-known Sephardic heritage. And while there are no known practicing Jews in Cape Verde today, Castiel said connection to Jewish identity remains in the country and in its soccer team.
The proof, she said, was in the team’s first result.
Cape Verde’s stout defense — led by 40-year-old goalkeeper Vozinha’s seven saves — shut out the team FIFA ranked second-best in the world, and a country whose GDP is 600 times greater than its own. Cape Verde, ranked 67th, didn’t buckle as Spain fired shot after shot on the goal. The game ended in a 0-0 stalemate.
“In the face of hardship, they just keep going, and they find ways,” Castiel said. “They’re the underdog.”
But there was also a Jewish genealogical connection on the Cape Verde team sheet: Reserve forward Gilson Benchimol’s surname dates back some 150 years to Sephardic Jews on the island.
The 2026 World Cup’s biggest upset to date has put the spotlight on the 10-island archipelago about 350 miles west of Senegal. Castiel, an American Jew and ex-journalist who is obtaining citizenship in Cape Verde, is also hoping it brings attention to her effort to preserve Jewish memory there.

An island nation’s Jewish roots
Jewish life on Cape Verde dates back to the 16th century, when the Portuguese Inquisition caused Jewish converts to Christianity — known then as “New Christians” — to emigrate en masse from the Iberian peninsula. (The Portuguese Inquisition started a couple decades after the Spanish Inquisition.)
The islands were far from the center of the Inquisition, perhaps allowing some of the exiled to resume practicing Judaism in secret. They also offered New Christians the chance to pursue commercial opportunities in international trade. These New Christians lived under surveillance even in Cape Verde, though, and one of the islands had a Jewish ghetto in the 16th century.
That first wave of migrants eventually assimilated through marriage or out-migrated, and the archipelago’s Jewish footprint largely disappeared. Some historians suggest that last names on the island related to trees and animals, like Carvalho (oak) or Pinto (chick), hint at possible Jewish ancestry. (Some Sephardic Jews and conversos adopted or were assigned last names during the Inquisition.)
Cape Verde became a popular Jewish destination again in the second half of the 19th century, after the Inquisition ended. The territory was still a Portuguese colony with a powerful grip on transatlantic trade, and Jewish emigres — many from the northern Morocco city of Tetouan — found success in agriculture and international shipping.
“They were key to the economy in those days,” Castiel said.
Some of the primary exports from that era, like coffee and rum, continue today. (The islands were also a hub of slave trade, and historians believe New Christians were among the slave traders.)
Few in number and mostly male, the latter wave of Jewish immigrants also married out of the religion, Castiel said, and their descendants today are Catholic. But their Jewish surnames remain prevalent on the islands. Castiel said names like Cohen and Levy, as well as variations on common Sephardic names like Ohayon and Benchimol, show that “the blood of Jews is running through the veins of a lot of people there.”

Castiel said she did not believe the national team’s Benchimol — who plays professionally for the Russian club Akron Tolyatti — identifies as Jewish. (The Forward has reached out to the player for comment.)
Though the Cape Verdeans with common Jewish surnames don’t tend to identify as Jewish, many embrace their Jewish ancestry.
One of them is Jose Levy. His great-grandfather, Fortunato Levy, emigrated from Morocco in the late 19th century and started a business doing sea-transportation around the islands. His father worked for the Portuguese government until Cape Verde won independence in 1975.
Levy, who worked for the United Nations before retiring recently, said many Jewish Cape Verde families returned to Portugal after independence. But to this day, many of his friends in Praia — the Cape Verde capital, where he lives — have Jewish names.
“Neither me nor my father were directly exposed to Jewish religion,” Levy, 68, said in an interview. “But our grandparents and great-grandparents were proud Jews, and they made a great contribution to what Cape Verde is now.”
Historic preservation
There are no known synagogues on the islands — even historic ones — and Cape Verde is one of the rare places in the world without a Chabad. But there are at least four small Jewish cemeteries spread across three islands, Castiel said. Modeled after Moroccan cemeteries, each has white horizontal stones with inscriptions in Hebrew and Portuguese — but they were overgrown, eroding or otherwise disarrayed when Castiel first visited.
“In Judaism, the most important thing is to create burial grounds to rest the souls,” Castiel said. “In that regard, these Jews did that. It’s just that they couldn’t sustain it.”
The nonprofit she founded in 2007, the Cape Verde Jewish Heritage Project, aims to restore the sites and expand the documentation and of Jewish life on the island through research, oral history and tourism. In 2018, the nonprofit installed a series of plaques to commemorate the 19th-century Jewish settlers interred at the cemeteries.
According to Castiel, the nonprofit’s primary funder is Morocco’s King Mohammed VI, whose Jewish historic preservation efforts in Morocco — the ancestral homeland of many Cape Verde migrants — are well-documented. Levy sits on the board.
“We carry the last name, but the religion aspect was not transferred, so we are Catholic,” Levy said. “But we are very proud of our Jewish ancestors.”
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