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New all-digital Hunger Museum charts US response to food insecurity through a Jewish lens
An 1888 portrait of Ellen Swallow Richards and her all-female home economics class at the Massachusetts Institute of Technology. A 1915 campaign poster that maps out the 20 states providing food assistance for widows and single mothers. A 1940 photo of Japanese-American children eating hot dogs at a World War II internment camp in Idaho. A video of the 1950 launch of the “Betty Crocker TV Show.”
These are among the fascinating artifacts and mementos on exhibit at the Hunger Museum, a new barrier-breaking museum that seeks to inform and raise awareness about hunger in the United States.
A virtual project of MAZON: A Jewish Response to Hunger, the museum’s six galleries chronicle well over a century of U.S. hunger and anti-hunger public policy, from the Civil War through 9/11, the 2018 government shutdown and the COVID-19 pandemic.
The all-digital Hunger Museum was conceived by Abby J. Leibman, president and CEO of MAZON, a national organization based in Los Angeles. It took three years to put together and opened on March 9.
“The Hunger Museum began as an idea, and it has exceeded my wildest expectations,” said Leibman, who has led MAZON since 2011. “It’s visually stunning and incredibly immersive, as if you’re in an actual exhibit space. There’s so much to learn as you move through the museum’s galleries and artifacts.”
The website, developed by Dan and Tamara Zimmerman of Loyal Design, has six galleries with multiple exhibits and hundreds of webpages. Leibman says there is growing interest in and awareness of the issue of hunger among Americans generally — and U.S. Jews in particular.
“Because of the pandemic, hunger registered in a far more present way than it ever has before — and not only because millions of people instantly became food-insecure as jobs were lost and businesses closed,” she said. “It was also evident in media coverage and photos of literally hundreds of cars waiting in line for free boxes of groceries.”
MAZON, which produced the all-virtual Hunger Museum, envisions it as on the National Mall in Washington, D.C. (Courtesy of Mazon)
Besides its galleries, the Hunger Museum, like any physical museum, also features venues such as a multistory lobby overlooking an atrium, an auditorium (for online events), the Terrace Restaurant and a Wishing Tree inspired by Yoko Ono’s Wish Tree that allows visitors to leave a wish for those who struggle with hunger. However, at this museum, all these features are virtual. There’s also the SNAP Café — where virtual diners can select dishes from the five major food groups and calculate how much that meal would cost, and whether they could afford it if they were on SNAP (the Supplemental Nutrition Assistance Program formerly known as food stamps).
“This is really an innovative initiative, not only in the way it’s being delivered as a virtual museum, but also because of the story it tells about hunger in this country — and our response — over a 100-year period,” said Mia Hubbard, vice-president of programs at MAZON, which has 23 full-time employees and an annual budget of $8.5 million.
“Food insecurity is a pervasive and persistent part of our history, and that becomes clear as you go through the galleries,” said Hubbard.
The Hunger Museum aims not only to raise awareness and inform people about hunger’s history in America, but also to create a Jewish call to action — to inspire people to help fight hunger.
“We are focused on social justice and repairing the world, and since hunger has been an enduring part of the American social condition, it requires constant vigilance,” Hubbard said. “Part of MAZON’s role is to rally the Jewish community, and in turn, create the political will to end hunger.”
Naama Haviv, MAZON’s vice-president of community engagement, said that while plenty of brick-and-mortar museums have created online exhibits, nobody has ever done an entirely virtual museum before.
The most significant changes in American society on hunger issues occurred during the 1960s and ‘70s, Haviv said, when bipartisan efforts shifted public understanding and political will to address hunger more comprehensively.
“Americans started to realize that hunger was not a personal moral failing. It was systemic and based on people’s lack of access to economic security, and oftentimes lack of access to government safety net programs,” Haviv said.
She added that hunger in America can be solved because it was solved once before, citing household surveys showing that just 3% of Americans went hungry in 1969. Today, by comparison, 12% of the population is on SNAP, and over 34 million people are food -insecure.
A wishing tree at MAZON’s new Hunger Museum is inspired by Yoko Ono’s Wish Tree project, inviting visitors to leave a wish for those facing hunger. (Courtesy of Mazon)
“During the first few months of the pandemic, that number skyrocketed to around 80 million, but then, because we had robust government investment in food safety-net programs, we saw those numbers drastically reduced,” Haviv said. “We are now below pre-pandemic levels.”
But instead of understanding the lessons of history, and learning from the recent experience of the pandemic, efforts to make it more difficult for those who struggle to find stability and food security are now underway, she warned.
For example, under current U.S. law, SNAP work requirements restrict essential benefits for “able-bodied” adults without dependents between ages 18 and 49. Rep. Dusty Johnson, a Republican from South Dakota, has introduced a bill to expand this category to age 65. Earlier this year, Sen. Rick Scott, a Florida Republican, introduced similar legislation that would raise the restriction to age 59. Both bills would also bar states from seeking a waiver to the “able-bodied adults” time limit—even if there aren’t enough jobs for all those in need.
“These changes are unacceptable and will make matters worse, because not only do they ignore history — they rely on narrow thinking about the lives of struggling Americans while ignoring the many systems that contribute to hunger, and thus to its end,” Leibman said.
“But,” Leibman added, “we know we can end hunger in America. The proof is in our history.”
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The post New all-digital Hunger Museum charts US response to food insecurity through a Jewish lens appeared first on Jewish Telegraphic Agency.
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New documentary captures the lively history of Yiddish theater in America
The new documentary Immigrant Songs: Yiddish Theater and the American Jewish Experience, produced by the Milken Archive of Jewish Music, is fast, entertaining and a good introduction to the topic.
Focusing mainly on the musical side of the story, but covering ‘straight plays’ as well, the film opens with a superb ‘warm-up act’: “Hu Tsa Tsa,” a stock Yiddish vaudeville number performed by the widely mourned Bruce Adler, who died in 2008 at age 63. Bursting with charm and talent, Adler, scion of a top Yiddish vaudeville family, demonstrates that Yiddish theater used to be pretty damned lively.
What follows is the oft-told story of the rise and decline of the American Yiddish theater, beginning with its prehistory in the Purimshpiels — the annual performances that for centuries served as the only secular entertainment in the Ashkenazic world. From there the film takes us to Yiddish theater’s 1876 birth in Romania, courtesy of Avrom Goldfadn, a.k.a. “The Father of Yiddish Theater.”
The film also describes Yiddish theater’s arrival in America, which, thanks to massive Jewish immigration, quickly became its capital. We learn of its influence on American theater’s styles of acting and set design. And the film describes the decline of its audience, due to assimilation and the immigration quotas of the 1920s.
There’s an excellent section on “The Big Four” Yiddish theater composers — Joseph Rumshinsky, Alexander Olshanetsky, Abe Ellstein, and Sholom Secunda. All in all, the documentary does a fine job of teaching the aleph-beyz, the ABCs, of the history of Yiddish theater to the uninitiated.
The most impressive aspect of Immigrant Songs is its well-crafted pace. Though there are a few snippets of vintage Yiddish cinema (Yiddish theater’s “kid brother”), most of the film consists of recent concert footage, some well-selected photographs and ephemera, and a lot of talking heads. Almost every prominent Yiddish theater historian was interviewed for it, along with several musicologists, an archivist, Yiddish actors, directors, producers, etc. (Full disclosure: I am one of them.) Director Jeff Janeczko cuts between the interviewees so smoothly — sometimes in mid-sentence — that it feels like they’re in the same room and feeding off each other’s energy. The movie just flies by.
There are a few errors. Marc Chagall is described as an important designer of Yiddish theater; actually he designed one minor production in Russia in 1921, and never did another. In a bizarre, and biblically illiterate, statement, one interviewee claims that Jews hadn’t developed a theater culture earlier because the Second Commandment’s prohibition of “graven images” forbade the construction of sets. (Actually it’s about idol worship.)
Another interviewee claims that the Yiddish play Der Yeshiva Bokher; oder, Der Yudisher Hamlet — The Yeshiva Student; or, The Jewish Hamlet (Yiddish plays then often had subtitles), is closely patterned on Shakespeare’s tragedy. In truth, the play — written by Isidore Zolotarevski, the prolific writer of shund (“trash”) melodramas — is not only awful, but is as close to Shakespeare as baked ham is to your grandmother’s kreplach.
The film’s biggest fault, however, is its short running time (45 minutes). This is a rich topic, and too much is left by the wayside in the interest of brevity. There’s nothing about what shund melodramas felt like, why they appealed to their audiences, and why they became the only thing a lot of people know about Yiddish theater.
There’s also nothing about the World War I-era wave of shtetl plays, which reflected immigrants’ homesickness without indulging in nostalgia, and provided some of Yiddish theater’s shining moments with plays like Green Fields, The Empty Inn and Tevye. And the most important play in the Yiddish canon, The Dybbuk, is never mentioned.
Perhaps most surprisingly, considering the film’s emphasis on music, there is no examination of Yiddish theater’s influence on Broadway’s music. (Cole Porter — ironically, the only gentile among the major composers of Broadway’s Golden Age — had a pronounced Jewish lilt in a number of his songs, and he actually attended Yiddish theater regularly.)
The film’s last section is about the renewed interest in Yiddish that began in the 1970s and ’80s with the klezmer revival. Much of it focuses on the 2018 Yiddish production of Fiddler on the Roof in Yiddish, whose success was predetermined the moment the production was announced.
For the overwhelming majority of American Jews, from the Orthodox to the unaffiliated, Fiddler is all they know about the lives of their ancestors. And though it’s a world-class piece of musical theater, as a work of social history Fiddler is as phony as a glass eye. Nevertheless, for American Jews it’s a sacred text.
Fiddler was a huge hit, but it was a gimmick, a one-off, whose success does very little for the future of Yiddish theater. Worse, the Yiddish — not the text, but the lines spoken by most of the actors — was often mispronounced and had the wrong intonation. (One elderly gentleman of my acquaintance, a native Yiddish speaker from Czechoslovakia, told me he didn’t understand a word the actors said, and spent the whole evening reading the English supertitles.)
What follows the Fiddler section in Immigrant Songs is mostly bromides. But the best current Yiddish theater reflects the kind of fresh thinking that keeps the form alive.
An occasional well-presented museum piece, like the Folksbiene’s 2016 revival of Rumshinsky’s operetta The Golden Bride, is a very worthwhile project (though it, too, suffered from poorly spoken Yiddish). But the most dynamic contemporary Yiddish theater is, in Jeffrey Shandler’s apt phrase, “post vernacular” — i .e., the use of Yiddish is self-conscious, a deliberate choice rather than something that’s done automatically, as it would have been a century ago when there were a lot more Yiddish speakers in the world.
An example of this is the 2017 neo-realist film Menashe, which could far more easily and conventionally have been made in English. Or a well-known piece done in Yiddish translation, like Shane Baker’s stunning Yiddish translation of Waiting for Godot, can become something much more valuable than a mere stunt. The Yiddish version, under Moshe Yassur’s straightforward direction, humanized the play, stripping it of the encrusted pretentiousness that had hidden its soul. (When it was presented in the International Samuel Beckett Festival in Ireland, multiple audience members approached the cast afterwards with the same reaction: “I don’t speak a word of Yiddish. But I’ve seen Godot five or six times, and this is the first time I understood it.”)
There’s a lot to be learned from Immigrant Songs. If you find yourself hungry for more, you couldn’t do better than to seek out YIVO’s online Yiddish theater course “Oh, Mama, I’m in Love!” But by all means, start with Immigrant Songs. It’s a very entertaining and informative appetizer.
The post New documentary captures the lively history of Yiddish theater in America appeared first on The Forward.
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UK PM Starmer Says There Could Be New Powers to Ban Pro-Palestinian Marches
British Prime Minister Keir Starmer gives a media statement at Downing Street in London, Britain, April 30, 2026. Photo: REUTERS/Jack Taylor/File photo
British Prime Minister Keir Starmer said the government could ban pro-Palestinian marches in some circumstances because of the “cumulative effect” the demonstrations had on the Jewish community after two Jewish men were stabbed in London on Wednesday.
Starmer told the BBC that he would always defend freedom of expression and peaceful protest, but chants like “Globalize the Intifada” during demonstrations were “completely off limits” and those voicing them should be prosecuted.
Pro-Palestinian marches have become a regular feature in London since the October 2023 attack by Hamas on Israel that triggered the Gaza war. Critics say the demonstrations have generated hostility and become a focus for antisemitism.
Protesters have argued they are exercising their democratic right to spotlight ongoing human rights and political issues related to the situation in Gaza.
Starmer said he was not denying there were “very strong legitimate views about the Middle East, about Gaza,” but many people in the Jewish community had told him they were concerned about the repeat nature of the marches.
Asked if the tougher response should focus on chants and banners, or whether the protests should be stopped altogether, Starmer said: “I think certainly the first, and I think there are instances for the latter.”
“I think it’s time to look across the board at protests and the cumulative effect,” he said, adding that the government needed to look at what further powers it could take.
Britain raised its terrorism threat level to “severe” on Thursday amid mounting security concerns that foreign states were helping fuel violence, including against the Jewish community.
“We are seeing an elevated threat to Jewish and Israeli individuals and institutions in the UK,” the head of counter-terrorism policing, Laurence Taylor, said in a statement, adding that police were also working “against an unpredictable global situation that has consequences closer to home, including physical threats by state-linked actors.”
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War Likely to Resume After Trump’s Rejection of Latest Proposal, Says IRGC General
Iranians carry a model of a missile during a celebration following an IRGC attack on Israel, in Tehran, Iran, April 15, 2024. Photo: Majid Asgaripour/WANA (West Asia News Agency) via REUTERS
i24 News – A senior Iranian military figure said that fighting with the US was “likely” to resume after President Donald Trump stated he was dissatisfied with Tehran’s latest proposal, regime media reported on Saturday.
The comments of General Mohammad Jafar Asadi, one of the top Islamic Revolutionary Guard Corps (IRGC) commanders, were relayed by the Fars news agency, considered as a mouthpiece of the the powerful paramilitary body.
“Evidence has shown that the Americans do not not adhere to any commitments,” Asadi was quoted as saying.
He further added that Washington’s decision-making was “primarily media-driven aimed first at preventing a drop in oil prices and second at extricating themselves from the mess they have created.”
Iranian armed forces are ready “for any new adventures or foolishness from the Americans,” he said, going to assert that the Iran war would prove for the US a tragedy comparable with what was for Israel the October 7 massacre.
“Just as our martyred Leader said that the Zionist regime will never be the same as before the Al‑Aqsa Storm operation [the name chosen by Hamas leadership for the October 7, 2023 massacre in southern Israel], the United States will also never return to what it was before its attack on Iran,” he said. “The world has understood the true nature of America, and no matter how much malice it shows now, it is no longer the America that many once feared.”