Audacious Hospitality Jews of Color Educational Resource Module a Supplement to the Audacious Hospitality Toolkit
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The Debate Over Mixed Seating in the American Synagogue
Jack Wertheimer (ed.) The American Synagogue: A Sanctuary Transformed. New York: Cambridge 13 University Press, 1987 The Debate over Mixed Seating in the American Synagogue JONATHAN D. SARNA "Pues have never yet found an historian," John M. Neale com plained, when he undertook to survey the subject of church seating for the Cambridge Camden Society in 1842. 1 To a large extent, the same situation prevails today in connection with "pues" in the American syn agogue. Although it is common knowledge that American synagogue seating patterns have changed greatly over time - sometimes following acrimonious, even violent disputes - the subject as a whole remains unstudied, seemingly too arcane for historians to bother with. 2 Seating patterns, however, actually reflect down-to-earth social realities, and are richly deserving of study. Behind wearisome debates over how sanctuary seats should be arranged and allocated lie fundamental disagreements over the kinds of social and religious values that the synagogue should project and the relationship between the synagogue and the larger society that surrounds it. As we shall see, where people sit reveals much about what they believe. The necessarily limited study of seating patterns that follows focuses only on the most important and controversial seating innovation in the American synagogue: mixed (family) seating. Other innovations - seats that no longer face east, 3 pulpits moved from center to front, 4 free (un assigned) seating, closed-off pew ends, and the like - require separate treatment. As we shall see, mixed seating is a ramified and multifaceted issue that clearly reflects the impact of American values on synagogue life, for it pits family unity, sexual equality, and modernity against the accepted Jewish legal (halachic) practice of sexual separatiop in prayer. -
A Synagogue for All Families: Interfaith Inclusion in Conservative Synagogues
A Synagogue for All Families Interfaith Inclusion in Conservative Synagogues Introduction Across North America, Conservative kehillot (synagogues) create programs, policies, and welcoming statements to be inclusive of interfaith families and to model what it means for 21st century synagogues to serve 21 century families. While much work remains, many professionals and lay leaders in Conservative synagogues are leading the charge to ensure that their community reflects the prophet Isaiah’s vision that God’s house “shall be a house of prayer for all people” (56:7). In order to share these congregational exemplars with other leaders who want to raise the bar for inclusion of interfaith families in Conservative Judaism, the United Synagogue of Conservative Judaism (USCJ) and InterfaithFamily (IFF) collaborated to create this Interfaith Inclusion Resource for Conservative Synagogues. This is not an exhaustive list, but a starting point. This document highlights 10 examples where Conservative synagogues of varying sizes and locations model inclusivity in marketing, governance, pastoral counseling and other key areas of congregational life. Our hope is that all congregations will be inspired to think as creatively as possible to embrace congregants where they are, and encourage meaningful engagement in the synagogue and the Jewish community. We are optimistic that this may help some synagogues that have not yet begun the essential work of the inclusion of interfaith families to find a starting point that works for them. Different synagogues may be in different places along the spectrum of welcoming and inclusion. Likewise, the examples presented here reflect a spectrum, from beginning steps to deeper levels of commitment, and may evolve as synagogues continue to engage their congregants in interfaith families. -
The Great White Hoax
THE GREAT WHITE HOAX Featuring Tim Wise [Transcript] INTRODUCTION Text on screen Charlottesville, Virginia August 11, 2017 Protesters [chanting] You will not replace us! News reporter A major American college campus transformed into a battlefield. Hundreds of white nationalists storming the University of Virginia. Protesters [chanting] Whose streets? Our streets! News reporter White nationalists protesting the removal of a Confederate statue. The setting a powder keg ready to blow. Protesters [chanting] White lives matter! Counter-protesters [chanting] Black lives matter! Protesters [chanting] White lives matter! News reporter The march spiraling out of control. So-called Alt-Right demonstrators clashing with counter- protesters some swinging torches. Text on screen August 12, 2017 News reporter (continued) The overnight violence spilling into this morning when march-goers and counter-protesters clash again. © 2017 Media Education Foundation | mediaed.org 1 David Duke This represents a turning point for the people of this country. We are determined to take our country back. We're going to fulfill the promises of Donald Trump. That's what we believed in. That's why we voted for Donald Trump. Because he said he's going to take our country back. And that's what we gotta do. News reporter A horrifying scene in Charlottesville, as this car plowed into a crowd of people. The driver then backing up and, witnesses say, dragging at least one person. Donald Trump We're closely following the terrible events unfolding in Charlottesville, Virginia. We condemn, in the strongest possible terms, this egregious display of hatred, bigotry, and violence on many sides. On many sides. -
Migration of Jews to Palestine in the 20Th Century
Name Date Migration of Jews to Palestine in the 20th Century Read the text below. The Jewish people historically defined themselves as the Jewish Diaspora, a group of people living in exile. Their traditional homeland was Palestine, a geographic region on the eastern coast of the Mediterranean Sea. Jewish leaders trace the source of the Jewish Diaspora to the Roman occupation of Palestine (then called Judea) in the 1st century CE. Fleeing the occupation, most Jews immigrated to Europe. Over the centuries, Jews began to slowly immigrate back to Palestine. Beginning in the 1200s, Jewish people were expelled from England, France, and central Europe. Most resettled in Russia and Eastern Europe, mainly Poland. A small population, however, immigrated to Palestine. In 1492, when King Ferdinand and Queen Isabella expelled all Jewish people living in Spain, some refugees settled in Palestine. At the turn of the 20th century, European Jews were migrating to Palestine in large numbers, fleeing religious persecution. In Russia, Jewish people were segregated into an area along the country’s western border, called the Pale of Settlement. In 1881, Russians began mass killings of Jews. The mass killings, called pogroms, caused many Jews to flee Russia and settle in Palestine. Prejudice against Jews, called anti-Semitism, was very strong in Germany, Austria-Hungary, and France. In 1894, a French army officer named Alfred Dreyfus was falsely accused of treason against the French government. Dreyfus, who was Jewish, was imprisoned for five years and tried again even after new information proved his innocence. The incident, called The Dreyfus Affair, exposed widespread anti-Semitism in Western Europe. -
Ordinary Jerusalem 1840–1940
Ordinary Jerusalem 1840–1940 Angelos Dalachanis and Vincent Lemire - 978-90-04-37574-1 Downloaded from Brill.com03/21/2019 10:36:34AM via free access Open Jerusalem Edited by Vincent Lemire (Paris-Est Marne-la-Vallée University) and Angelos Dalachanis (French School at Athens) VOLUME 1 The titles published in this series are listed at brill.com/opje Angelos Dalachanis and Vincent Lemire - 978-90-04-37574-1 Downloaded from Brill.com03/21/2019 10:36:34AM via free access Ordinary Jerusalem 1840–1940 Opening New Archives, Revisiting a Global City Edited by Angelos Dalachanis and Vincent Lemire LEIDEN | BOSTON Angelos Dalachanis and Vincent Lemire - 978-90-04-37574-1 Downloaded from Brill.com03/21/2019 10:36:34AM via free access This is an open access title distributed under the terms of the prevailing CC-BY-NC-ND License at the time of publication, which permits any non-commercial use, distribution, and reproduction in any medium, provided no alterations are made and the original author(s) and source are credited. The Open Jerusalem project has received funding from the European Research Council (ERC) under the European Union’s Seventh Framework Programme (FP7/2007-2013) (starting grant No 337895) Note for the cover image: Photograph of two women making Palestinian point lace seated outdoors on a balcony, with the Old City of Jerusalem in the background. American Colony School of Handicrafts, Jerusalem, Palestine, ca. 1930. G. Eric and Edith Matson Photograph Collection, Library of Congress. https://www.loc.gov/item/mamcol.054/ Library of Congress Cataloging-in-Publication Data Names: Dalachanis, Angelos, editor. -
Palestinian Citizens of Israel: Agenda for Change Hashem Mawlawi
Palestinian Citizens of Israel: Agenda for Change Hashem Mawlawi Thesis submitted to the Faculty of Graduate and Postdoctoral Studies In partial fulfillment of the requirements for the Master‘s degree in Conflict Studies School of Conflict Studies Faculty of Human Sciences Saint Paul University © Hashem Mawlawi, Ottawa, Canada, 2019 PALESTINIAN CITIZENS OF ISRAEL: AGENDA FOR CHANGE ii Abstract The State of Israel was established amid historic trauma experienced by both Jewish and Palestinian Arab people. These traumas included the repeated invasion of Palestine by various empires/countries, and the Jewish experience of anti-Semitism and the Holocaust. This culminated in the 1948 creation of the State of Israel. The newfound State has experienced turmoil since its inception as both identities clashed. The majority-minority power imbalance resulted in inequalities and discrimination against the Palestinian Citizens of Israel (PCI). Discussion of the Israeli-Palestinian conflict tends to assume that the issues of the PCIs are the same as the issues of the Palestinians in the Occupied Territories. I believe that the needs of the PCIs are different. Therefore, I have conducted a qualitative case study into possible ways the relationship between the PCIs and the State of Israel shall be improved. To this end, I provide a brief review of the history of the conflict. I explore themes of inequalities and models for change. I analyze the implications of the theories for PCIs and Israelis in the political, social, and economic dimensions. From all these dimensions, I identify opportunities for change. In proposing an ―Agenda for Change,‖ it is my sincere hope that addressing the context of the Israeli-Palestinian relationship may lead to a change in attitude and behaviour that will avoid perpetuating the conflict and its human costs on both sides. -
Encyclopedia of Jews in the Islamic World
EJIW Encyclopedia of Jews in the Islamic World 5 volumes including index Executive Editor: Norman A. Stillman Th e goal of the Encyclopedia of Jews in the Islamic World is to cover an area of Jewish history, religion, and culture which until now has lacked its own cohesive/discreet reference work. Th e Encyclopedia aims to fi ll the gap in academic reference literature on the Jews of Muslims lands particularly in the late medieval, early modern and modern periods. Th e Encyclopedia is planned as a four-volume bound edition containing approximately 2,750 entries and 1.5 million words. Entries will be organized alphabetically by lemma title (headword) for general ease of access and cross-referenced where appropriate. Additionally the Encyclopedia of Jews in the Islamic World will contain a special edition of the Index Islamicus with a sole focus on the Jews of Muslim lands. An online edition will follow aft er the publication of the print edition. If you require further information, please send an e-mail to [email protected] EJIW_Preface.indd 1 2/26/2009 5:50:12 PM Australia established separate Sephardi institutions. In Sydney, the New South Wales Association of Sephardim (NAS), created in 1954, opened Despite the restrictive “whites-only” policy, Australia’s fi rst Sephardi synagogue in 1962, a Sephardi/Mizraḥi community has emerged with the aim of preserving Sephardi rituals in Australia through postwar immigration from and cultural identity. Despite ongoing con- Asia and the Middle East. Th e Sephardim have fl icts between religious and secular forces, organized themselves as separate congrega- other Sephardi congregations have been tions, but since they are a minority within the established: the Eastern Jewish Association predominantly Ashkenazi community, main- in 1960, Bet Yosef in 1992, and the Rambam taining a distinctive Sephardi identity may in 1993. -
Yuhara When There Is a Halachic Imperative 1. If One Is Doing A
Yuhara when there is a Halachic Imperative 1. If one is doing a certain practice because one got a certain pesak from one’s rav or because it is to fulfill the basic halacha, it isn’t considered yuhara even if it isn’t the minhag. 1 Nonetheless one can only do so with the intent for the mitzvah and not to be arrogant.2 For example, according to Rav Schachter, it isn’t yuhara to wear techelet in a place that the minhag is not to because the primary halacha requires it. 3 2. If it is accepted in your place that some people do this midat chasidut, then it isn’t considered yuhara. 4 3. If someone is known for his chasidut, then it isn’t yuhara to do so for the sake of heaven. 5 1. The Mordechai (Brachot n. 1) writes that since points out that today there's no yuhara to do this Rabbenu Tam held that if one said Shema after since some people have the minhag to do it. Plag Hamincha one fulfilled his obligation if one Chida (Chaim Shaal 1) and Shulchan Aruch does repeat it later it appears as yuhara. Bet Hamidot v. 1 p. 128 agree. However, Shvut Yakov Yosef 235:1 argues that it isn’t yuhara to repeat 2:44 argues that there is yuhara to wear Rabbenu Shema since according to many rishonim one Tam tefillin even if some people do it unless most didn't fulfill one's mitzvah. This is also his opinion do it. -
The Complex Relationship Between Jews and African Americans in the Context of the Civil Rights Movement
The Gettysburg Historical Journal Volume 20 Article 8 May 2021 The Complex Relationship between Jews and African Americans in the Context of the Civil Rights Movement Hannah Labovitz Gettysburg College Follow this and additional works at: https://cupola.gettysburg.edu/ghj Part of the History Commons Share feedback about the accessibility of this item. Recommended Citation Labovitz, Hannah (2021) "The Complex Relationship between Jews and African Americans in the Context of the Civil Rights Movement," The Gettysburg Historical Journal: Vol. 20 , Article 8. Available at: https://cupola.gettysburg.edu/ghj/vol20/iss1/8 This open access article is brought to you by The Cupola: Scholarship at Gettysburg College. It has been accepted for inclusion by an authorized administrator of The Cupola. For more information, please contact [email protected]. The Complex Relationship between Jews and African Americans in the Context of the Civil Rights Movement Abstract The Civil Rights Movement occurred throughout a substantial portion of the twentieth century, dedicated to fighting for equal rights for African Americans through various forms of activism. The movement had a profound impact on a number of different communities in the United States and around the world as demonstrated by the continued international attention marked by recent iterations of the Black Lives Matter and ‘Never Again’ movements. One community that had a complex reaction to the movement, played a major role within it, and was impacted by it was the American Jewish community. The African American community and the Jewish community were bonded by a similar exclusion from mainstream American society and a historic empathetic connection that would carry on into the mid-20th century; however, beginning in the late 1960s, the partnership between the groups eventually faced challenges and began to dissolve, only to resurface again in the twenty-first century. -
Traces of Absence: How the Trauma of the Yemenite, Mizrahi and Balkan Kidnapped Children Affair Is Present in Photographs and Home Movies
City University of New York (CUNY) CUNY Academic Works Dissertations, Theses, and Capstone Projects CUNY Graduate Center 6-2021 Traces of Absence: How the Trauma of the Yemenite, Mizrahi and Balkan Kidnapped Children Affair Is Present in Photographs and Home Movies Natalie Haziza The Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/4423 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] Running head: TRACES OF ABSENCE i Traces of Absence: How the trauma of the Yemenite, Mizrahi and Balkan Kidnapped Children Affair is present in photographs and home movies Natalie Haziza The Graduate Center & City College – CUNY A dissertation submitted to the Graduate Faculty in Psychology in partial fulfillment of the requirement for the degree of Doctor of Philosophy. The City University of New York 2021 TRACES OF ABSENCE © 2021 NATALIE HAZIZA All Rights Reserved ii TRACES OF ABSENCE This manuscript has been read and accepted for the Graduate Faculty in Clinical Psychology Doctoral program to satisfy the dissertation. Elliot Jurist, PhD – Dissertation Chair ________________________________ Date ____________ Richard Bodnar, PhD - Executive Officer ________________________________ Date ____________ Dissertation Committee: Sarah O’Neill, PhD ___________________________ Adeyinka M. Akinsulure-Smith, PhD, ABPP ___________________________ Shoshana Madmoni-Gerber, PhD __________________________ Marianne Hirsch, PhD __________________________ iii TRACES OF ABSENCE For Avigail and Yoyi, to many more muddy puddles אתסלב סמ ו ד י , לבק י ברהה ישנ ק ו ת ממ נ י . -
Sephardi Zionism in Hamidian Jerusalem
“The Spirit of Love for our Holy Land:” Sephardi Zionism in Hamidian Jerusalem Ari Shapiro Honors Thesis Submitted to the Department of History, Georgetown University Advisor: Professor Aviel Roshwald Honors Program Chair: Professor Katherine Benton-Cohen May 7, 2018 1 Table of Contents Acknowledgements 2 Important Dates 3 Introduction 4 Chapter 1: Sephardi Identity in Context (5600-5668/1840-1908) 11 Sephardi Identity Among Palestinian Arabs 15 Sephardi Identity under the Ottoman Administration of Palestine 19 Chapter 2: Distinctly Sephardic Zionism (5640-5656/1880-1896) 23 Kol Yisra’el Ḥaverim and the New Sephardi Leadership 27 Land Purchase Through International Sephardi Networks 32 Land Purchase as a Religious Obligation 36 Chapter 3: Arab and Ottoman Influence on the Development of Sephardi Zionism (5646-5668/1886-1908) 43 Shifting Ottoman Boundaries and Jerusalem’s Political Ascent 45 European Liberalism, Ottoman Reform, and Sephardi Zionism 50 Sephardi Zionism as a Response to Hamidian Ottomanism 54 Chapter 4: The Decline of Sephardi Zionism in Jerusalem (5658-5668/1897-1908) 62 Aliyah, Jewish Demographics, and the Ashkenazi Ascent in Palestine 63 Palestinian Arab Opposition to Zionist Activity in Jerusalem 69 The Young Turk Revolt and the Death of Sephardi Zionism 73 Conclusion 79 Appendix 84 Glossary of Persons 85 Glossary of Terms 86 Bibliography 89 2 Acknowledgements This thesis would not have been possible without the network of family, friends, peers, and mentors who have helped me get to this point. To my parents and Esti, thanks for being such interested sounding boards for new lines of exploration at any and all hours when I call. -
May 27, 2020 Submission from B'nai B'rith International to Dr
May 27, 2020 Submission from B’nai B’rith International to Dr. Ahmed Shaheed, United Nations Special Rapporteur on Freedom of Religion or Belief, for inclusion in the report to the General Assembly on religious discrimination: B’nai B’rith International is the world’s oldest Jewish humanitarian, advocacy and social action organization, with a grassroots presence around the world. B’nai B’rith has been active at the UN since the founding of the world body in San Francisco in 1945. The organization has had ECOSOC accreditation since 1947 as lead agency of the Coordinating Board of Jewish Organizations (CBJO), and has an engaged presence in New York at UN Headquarters, Geneva at the Human Rights Council and Paris at UNESCO, amongst other UN duty stations. We are pleased to offer the following submission on issues facing the global Jewish community for the upcoming report of the Special Rapporteur on Freedom of Religion or Belief. Iran’s policies are of profoundly grave concern. The country, which is led by a radical clerical regime bent on the destruction of Israel, has within its borders a remnant Jewish population. Iranian Jewish history goes back to the time of King Cyrus in the 6th century BCE, but sadly the great majority of this Jewish community has been forced to leave Iran in modern times. Most Persian Jews fled to Israel or the United States. Those that remain live under a regime that openly uses genocidal rhetoric towards Israel, the nation-state of the Jewish people, often employing anti-Semitic tropes. The regime engages repeatedly, and appallingly, in Holocaust denial or trivialization.