Category Archives: Women’s Issues

The People’s Trial of Donald Trump: My Testimony

replace_trump_1

Here, below, is my testimony from “The People’s Removal Trial of Donald Trump” – a street theater-style event that took place yesterday at Daley Plaza in Chicago. It was organized as an alternative to the sham impeachment trial that will almost surely acquit Trump next week. At our trial, various community members testified about some of Trump’s worst crimes – his attacks on immigrants, Muslims, Jews, the disabled, the environment reproductive rights and his deadly neglect of Puerto Rico.

This was much more than an exercise in wish-fulfillment, however. It was a ultimately an opportunity to celebrate the world we we want to see, then redouble our pledge to fight for it – and for one another.  In the words of lead organizer Kelly Hayes, who spoke powerfully at the end of the event:

I want you to think for a moment about what it feels like — the difference between being held in place by your own strength, and how immovable we become when we are anchored to each other. Because to do the work ahead of us, we cannot simply be a crowd of concerned individuals. We will have to be a collective force.

Kelly’s words – and the other testimonies – can be found on the Facebook event page


If my grandmother were alive today, she’d probably say something like this:
Vi tsu derleb ikh Donald Trump shoyn tsu bagrobn.” (“I should outlive Donald Trump long enough to bury him.”)

Or maybe she’d say something like this:

“Gut zol oyf Donald Trump onshikn fin di tsen-makos di beste.” (“God should visit upon Donald Trump the best of the Ten Plagues.”)

I know for a fact that the overwhelming majority of American Jews would agree with my Bubbe. I’m honored to testify on their behalf today.

Why should Donald Trump be removed? We’ve already heard many compelling reasons – here’s one more: Donald Trump is an antisemitic pig whose words and deeds pose a clear and present danger to American Jews.

This became all too clear to us during the last election, when he publicly and openly spewed the most noxious antisemitic tropes. In a speech to the Republican Jewish Coalition, Trump said, “Is there anyone in this room who doesn’t renegotiate deals? Probably 99% of you. Probably more than any room I’ve ever spoken in” He also said: “Stupidly, you want to give money… But you’re not going to support me because I don’t want your money…You want to control your own politicians.”

Later in that campaign, he tweeted an image of Hillary Clinton’s face next to a pile of cash, a Star of David and the phrase, “Most Corrupt Candidate Ever!” He also released a TV ad suggesting prominent Jewish figures were part of a “global power structure” that has “robbed our working class” and “stripped our country of its wealth.” Folks shook their heads – did he really say what we thought he said? Yes, he did. Then we elected him president.

After his inauguration, Trump announced to the press that he was “the least antisemitic person you’ve ever seen in your life.” This while he surrounded himself in the White House with alt-right scum like Steve Bannon and Sebastian Gorka. This while he cynically trotted out his Jewish daughter and son in-law (aka “the ones who shall not be named”) and his advisor Stephen Miller (now officially tied with Henry Kissinger for the “Embarrassment to the Jewish People” Award.) “Just look at them,” says Trump, “How can I be an anti-Semite?” Well Donald, you’re an anti-Semite alright. And we see right through your Jewish human shields.

We accuse Donald Trump of incitement. On August 2017, the Nazis emboldened by Trump finally crawled out of the sewers and into the bright light of day. With their polo shirts and their tiki torches, they marched through the streets of Charlottesville chanting “Jews shall not replace us.” The next day, men in fatigues armed with semi-automatic weapons stood across from a synagogue during Shabbat morning services. Then a neo-Nazi pig drove his car into a crowd of counter-protesters, injuring several and killing Heather Heyer, of blessed memory. When the dust settled on Charlottesville, Trump uttered his immortal words of comfort: “You had a group on one side that was bad, and you had a group on the other side that was also very violent.”

We accuse Donald Trump of incitement. On October 2018, a neo-Nazi piece of shit entered the Tree of Life synagogue in Pittsburgh on Shabbat and gunned down Jewish worshippers. He killed eleven and wounded six. In his manifesto, he accused Jews of conspiring to flood the US with immigrants in order to cause a white genocide. His final words were “Screw your optics, I’m going in.” When asked for comment, Trump blamed the congregants for their own murder. “If they had some kind of protection inside the Temple,” he said, “maybe it could have been a very much different situation.”

We accuse Donald Trump of incitement. In the infamous August of 2019, another piece of Nazi scum entered a synagogue during the festival of Passover with an AR-15 and shot up the worshippers. One woman was killed and three were injured, including the synagogue’s rabbi, whose fingers were blown off. Trump later commented, “We will get to the bottom of it. We’re gonna get to the bottom of a lot of things going on in this country,”

We accuse Donald Trump of inciting antisemitism – and weaponizing it against Jews critical of Israel. That’s right: Trump inspires Jew-hatred, yet condemns the bad Jews who “don’t love Israel enough.” He encourages Nazis to kill us, yet scolds the bad Jews who condemn Israel’s ongoing human rights abuses. He embraces Christian Zionists who believe that Jews should be destroyed in Armageddon, yet criminalizes the bad Jews who stand in solidarity with Palestinians.

But we see through it all. Donald Trump is no friend of the Jewish people. And we will not stand for his cynical posturing. He must be removed.

I will end my testimony with the words from our comrade, Linda Sarsour, who offered these words to the American Jewish community following the Tree of Life massacre last year:

We stand in solidarity with our Jewish family, especially the community in Pittsburgh, after today’s horrific shooting at the Tree of Life Synagogue.

In the face of overwhelming hate, we choose unrelenting love and unity. We recommit ourselves to dismantling anti-Semitism and all forms of racism.

We call on everyone, especially elected officials and political leaders, to take a stand against anti-Semitism and make clear that it has no place in our society.

Donald Trump, you have proven to us that you are unwilling and unable to take a stand against racism and antisemitism in our society. On the contrary, you foment it for your own political gain. But we see you. We’re on to you. And we have now concluded: we will replace you.

On Alice Walker and Antisemitism

American Masters - Alice Walker: Beauty in Truth

The Jewish interwebs have been abuzz regarding Yair Rosenberg’s December 17 Tablet article in which he criticized the New York Times Book Review for its interview with Alice Walker. In last Sunday’s “By the Book” column, the Times asked Walker what books she had on her nightstand; among those she cited was a book by British antisemitic conspiracy theorist David Icke entitled, “And the Truth Shall Set You Free.” Walker commented, “In (his) books there is the whole of existence, on this planet and several others, to think about. A curious person’s dream come true.”

In his article, Rosenberg listed a litany of odious excerpts from Icke’s book, including his praise of “The Protocols of the Elders of Zion,” his claims that the B’nai B’rith was behind the slave trade and his belief that the Rothschilds bankrolled Adolf Hitler. He also offered a long list of the numerous times Walker has endorsed Ickes’ ideas, including her posting of his video interview (now blocked by YouTube) with Infowars’ Alex Jones, of which she wrote:

I like these two because they’re real, and sometimes Alex Jones is a bit crazy; many Aquarians are. Icke only appears crazy to people who don’t appreciate the stubbornness required when one is called to a duty it is impossible to evade.

Rosenberg also posted in full, a deeply disturbing poem written by Walker in 2017 entitled “It is Our (Frightful) Duty to Study the Talmud.” This excerpt should give you a good idea about the tone and substance of Walker’s piece:

For a more in depth study
I recommend starting with YouTube. Simply follow the trail of “The
Talmud” as its poison belatedly winds its way
Into our collective consciousness.

I will sadly confess that I was unaware of Alice Walker’s history of antisemitic attitudes, even though this was apparently common knowledge among many on the left. During the Twitter eruption that followed Rosenberg’s piece for instance, Roxane Gay commented:

IMG_5155

Those of us who were hearing of Walker’s antisemitic proclivities for the first time were particularly saddened to learn that this eloquent champion of anti-racism had been expressing such poisonous ideas toward Jews and Judaism. Journalist/filmmaker Rebecca Pierce spoke for many of us when she tweeted this response:

IMG_5152

In his article, Rosenberg made mention of Walker’s anti-Israel politics, challenging “the progressive left” to call out antisemitism that is “presented in the righteous guise of ‘anti-Zionism.’” Although I don’t share Rosenberg’s conservative Israel politics, I accept his challenge. And yes, it’s painfully true that Walker’s Talmud poem egregiously cites Jewish religious tradition as the root cause of Israel’s oppression of Palestinians (as well as American police brutality, mass incarceration and “war in general”):

For the study of Israel, of Gaza, of Palestine,
Of the bombed out cities of the Middle East,
Of the creeping Palestination
Of our police, streets, and prisons
In America,
Of war in general,
It is our duty, I believe, to study The Talmud.
It is within this book that,
I believe, we will find answers
To some of the questions
That most perplex us.

Walker’s claim that the Talmud is “evil” and “poisonous” – a common antisemitic trope – is worth unpacking here. First of all, what is referred to as “The Talmud” is actually a vast corpus of Jewish civil and ritual law mixed with freewheeling legend and Biblical commentary composed between 200 and 500 CE. Though it is one of Jewish tradition’s foundational texts, Talmudic literature is not, to put it mildly, immediately accessible to the untrained reader. It’s typically studied by traditional Jews in the rarified world of schools known as yeshivot, where students’ primary focus is on the unique pedagogy of Talmudic argumentation.

Like all forms of religious literature, Talmudic tradition expresses a wide spectrum of ideas and attitudes. The contemporary reader would likely find its content to be alternately inscrutable, inspiring, challenging, archaic – and yes, at times even repugnant. It contains passages for example, that are profoundly misogynistic. And as Walker pointed out in her poem, it also contains occasional material that is decidedly anti-Gentile, including a notorious passage that depicts Jesus condemned to suffer in hell in a vat of burning excrement. (Yep, it’s true.) There are also texts that unabashedly claim Jewish lives must take precedence over non-Jewish lives – an idea that was also advocated centuries later by Moses Maimonides.

These texts are undeniably, inexcusably offensive and they must be called out, full stop. At the same time however, it is exceedingly disingenuous to judge a religion on the basis of its most problematic pronouncements. This attitude simplistically accepts these texts at face value, devoid of any context or historical background. It also ignores the fact that almost all faith traditions address the offensive, archaic or inconsistent elements in their sacred literature through the use of hermeneutics – that is, principles and methods that help readers understand their meaning in ever-changing societal contexts.

How for instance, might a contemporary religious feminist read and understand a blatantly misogynist Talmudic text? In an article entitled “When Sages are Wrong: Misogyny in Talmud,” Dr, Ruhama Weiss, of Hebrew Union College offers one hermeneutical approach:

(These Talmudic traditions) caused me a powerful disturbance. They forced me to think and react; to think about mechanisms of power and control and about the ability to be free from them. To make an effort to find and highlight additional voices, earlier voices, buried and hidden in misogynist rabbinic discussions.

Most importantly, these difficult sources teach me a lesson in modesty; from them I learn that unequally talented and wise people with good intentions can bequeath to subsequent generations difficult and bad traditions. I see the moral blind spots of my ancestors, and I am obligated to examine my own moral blind spots. Bad and disturbing sources make me think.

Indeed, this same hermeneutic method can be applied to Talmud’s xenophobic, anti-Gentile content as well. That is to say, these texts can challenge us to see “the moral blind spots of our ancestors and thus to examine our own moral blind spots.” They can help us confront “mechanisms of power and control” and contemplate the ways we might be able to “free ourselves of them.” These bad and disturbing sources can “make us think.”

Of course there are those who will read the texts of their faith through a more literal, fundamentalist hermeneutic. In such cases, it is up to those who cherish their religious tradition and the value of human rights for all to challenge such interpretations, particularly when the lines between church and state power become increasingly blurred.

On the subject of state power, I must add that I find it exceedingly problematic when folks criticize Talmudic tradition for its xenophobic attitudes without acknowledging the fundamentally anti-Jewish attitudes that are embedded deep within Christian religious tradition. It’s also important to note that antisemitic church teachings were historically used to inspire centuries of anti-Jewish persecution throughout Christian Europe, while the Talmud was written and compiled in a context of Jewish political powerlessness.

Today, in this relatively new era of Jewish power, it is certainly important to remain vigilant over the ways Jewish tradition is used to justify the oppression of Palestinians. Indeed, since the establishment of the State of Israel, this subject has been intensely debated throughout Israel and the Jewish Diaspora. As I write these words in fact, I’m recalling a blog post I wrote back in 2009 about then Chief Rabbi of the Israeli Defense Forces Avichai Rontzki, who made a comment, based on Jewish religious texts, that soldiers who “show mercy” toward the enemy in wartime will be “damned”:

How will we, as Jews, respond to the potential growth of Jewish Holy War ideology within the ranks of the Israeli military?  How do we  feel about Israeli military generals holding forth on the religious laws of warfare? Most Americans would likely agree that in general, mixing religion and war is a profoundly perilous endeavor.  Should we really be so surprised that things are now coming to this?

I do not ask these questions out of a desire to be inflammatory. I ask them only because I believe we need to discuss them honestly and openly – and because these kinds of painful questions have for too long been dismissed and marginalized by the “mainstream” Jewish establishment.

In the end, every faith tradition has its good, bad and ugly. And in the end, I would submit that the proper way to confront these toxic texts is for people of faith to own the all of their religious heritage – and to grapple with it seriously, honestly and openly. And while we’re at it, it’s generally a good rule of thumb to avoid using the bad, ugly stuff in any religion’s textual tradition to make sweeping historical or political claims about that religion and/or the folks who adhere to it.

What is not at all helpful is for people such as Alice Walker to cherry-pick and decontextualize quotes from one particular religious tradition and warn that its “poison” is “winding its way into our collective consciousness.”

Like many of my friends who are just now learning about her adherence to antisemitic tropes, I fervently hope she will come to understand, as Rebecca Pierce put it, that the attitudes she endorses “are part of the same white supremacist power structure she so deftly fought through her written work in the past.”

 

The Real Wall Problem: When Will Diaspora Jews Fight For Palestinians?

RNS-WOMEN-WALL

Cross-posted with The Forward.

The North American Jewish establishment is furious with Israel – and has just let loose an astonishing fusillade of collective protest. The President of the Union for Reform Judaism, Rabbi Rick Jacobs, accused Prime Minister Benjamin Netanyahu of an “unconscionable insult” and vowed not to be “still or silent.” The Executive Director of the Conservative Rabbinical Assembly, Rabbi Julie Schonfeld, promised that they “will continue to protest.” The CEO of the Jewish Federations of North America, Jerry Silverman, was equally direct, saying, “We are going to be assertive in asking what’s next.

What on earth is going on? Has the Jewish institutional community finally broken their abject silence over Israel’s human rights abuses? Are Jewish communal leaders finally finding the courage of their convictions on the issue of Israel/Palestine?

Not so fast. This impressive display of communal indignation was in fact mobilized in response to Netanyahu’s recent announcement that his government was suspending a 2016 agreement that expanded the southern section of the Western Wall for egalitarian prayer. This agreement followed years of protest, negotiation and maneuvering, led by the Women of the Wall and liberal Diaspora Jewish organizations seeking a joint prayer space at the Kotel.

Nothing, it seems, lights a fire in the belly of the Diaspora Jewish establishment more viscerally than the cause of liberal Jewish equality in the Jewish state. While Israel’s oppressive occupation now marks its 50th year and the cause of a just peace remains more remote than ever, our Jewish leaders are still more concerned about the rights of Jews than the rights of all who live in the land.

It’s a long-standing double standard –- and in her recent op-ed, “How Bibi Just Gave Liberal Jews the Finger – And What We Can Do About It,” Forward editor-in-chief Jane Eisner (perhaps unintentionally) cast a telling light on this phenomenon:

Recognize our more progressive, egalitarian form of Judaism, said the Diaspora, and we’ll have your back on military, defense and geopolitical concerns, even if that might violate our liberal values or put us in conflict with natural allies.

Could we ask for a better description of this patently immoral bargain that has long been struck between Israel and the Diaspora Jewish community? We will willingly violate our own values for you. Just give liberal Jews rights and we’ll remain silent on your unchecked militarism and oppression of the Palestinian people.

This silence is all the more egregious at the moment, given the humanitarian crisis Israel is currently inflicting on the people of Gaza. Now eleven years into its crushing blockade, the government announced this past month that it will start cutting electricity to the Gaza Strip, a move that could literally cause 21-hour blackouts just as the heat of the summer is gearing up.

Israel is making this latest maneuver in partnership with the Palestinian Authority, who, like Israel, seeks the ouster of Hamas from Gaza. It’s a cynical political ploy that will only harden the resolve of Gaza hardliners. As many have correctly observed, the rise of extremism can be directly tied to Israel’s cruel and draconian policies. In a recent article for the London Review of Books, Harvard scholar Sara Roy made this very point following her recent visit to Gaza:

Person after person told me that growing support for extremist factions in Gaza does not emanate from political or ideological belief – as these factions may claim – but from people’s need to feed their families. Many, perhaps most of the new recruits to Islamic State-affiliated groups are choosing to join because membership guarantees an income. At the same time, Hamas is desperate to secure enough funds to keep paying the salaries of its military wing, the al-Qassem Brigades, which is also reportedly seeing a swelling of its ranks. It seems that unemployed young men in Gaza increasingly face two options: join a military faction or give up.

While these these measures have the stated intention of toppling Hamas, it is much more likely that these measures will only “ignite an already combustible situation” and exacerbate “already-dire humanitarian situation on its doorstep,” as journalist Alex Kane wrote last week.  Indeed, it is difficult even imagine an even greater humanitarian tragedy than the one that currently exists. According to Aimee Shalan, CEO of Medical Aid for Palestinians:

Surgeries have already been cancelled, and hospitals forced to cut back on essential cleaning and sterilization services. Medical equipment is rapidly degrading due to constant fluctuations in electrical current. Any further cuts to electricity supply in Gaza will therefore have potentially disastrous effects. The lives of patients in intensive care, including approximately 100 babies, will be immediately endangered should supplies dwindle further.

The effect of the Israeli blockade upon children is a particularly tragic aspect of this crisis. Almost 50% of Gaza’s population is 14 or younger. According to UNICEF, the 2014 war took a heavy toll on Gaza’s children: “More than 500 were killed, 3,374 were injured – nearly a third of whom suffer permanent disability – and more than 1,500 were orphaned. Hundreds of thousands were left in trauma.”

I can’t help but ask: where is the moral outrage in liberal Jewish establishment over these cruel human rights abuses? While I certainly believe in the cause of religious freedom, I find it stunning that so many liberal-minded members of the Jewish community are more concerned with Jewish rights in a Jewish state than the basic human rights of non-Jewish children who live under its control. Such are the sorrows of Jewish political nationalism: even the more “liberal” among us seem only to be able to express that tolerance selectively.

Roy, the Harvard scholar, noted that during her visit, she was asked again and again by Gazans: “Why is Gaza being punished in so heartless a manner, and what does Israel truly hope to gain by it?

Will Diaspora Jewish leaders ever find the courage to ask this question out loud?

“Beautiful Resistance” in Aida Refugee Camp

Our trip is winding down, but I’m going to try and slip in a few more posts before I head stateside…

As I mentioned in an earlier post, Palestinian resistance takes many different forms. On Thursday, we received a profound tutorial in cultural resistance courtesy of the educational and theatre training center, Alrowwad.

Alrowwad (in Arabic: “Pioneers for Life”) is located in the Aida refugee camp adjacent to Bethlehem and refers to its mission as “Beautiful Resistance.” As their vision statement eloquently articulates:

(We seek to create) an empowered Palestinian Society on educational and artistic level, free of violence, respectful of human rights and values, (with special focus on children and women) based on the spirit of social entrepreneurship and innovation in self-expression and respect of human values.

We spent the afternoon with Alrowwad’s founder and director, the inspiring and visionary Dr. Abdelfattah Abusrour (below), who gave us a tour of the center and the Aida refugee camp itself.  Abdelfattah was born and raised in Aida, but went to Paris to study Biological and Medical Engineering at Nord University. While in France, he also nurtured a passion for theater and painting and he quickly became involved in the educational/cultural life of Paris. He told us that he could easily have “married a French woman” and lived a comfortable life in France, but he eventually felt compelled to return to Aida and utilize his cultural training in his home community.

Dr. Abdelfattah Abusrour with the key to his family's home (it is a well-known custom for Palestinian families to keep the keys to the homes they lost during the Nakba as a sign of their hope for return.

Dr. Abdelfattah Abusrour with the key to his family’s ancestral home (it is a well-known custom for Palestinian families to keep the keys to the homes they lost during the Nakba as a sign of their hope for return.)

Abdelfattah established Alrowwad in 1998, and it very quickly became an anchor in the Aida community.  It has also become a model of cultural resistance for Palestinian society at large. Their concept of “Beautiful Resistance” uses culture as a therapeutic method to encourage and promote creativity and non-violence, and to teach peace and respect for others.

Abdelfattah and Alrowwad has now introduced a future generation of Palestinian youth to this a new method of self-expression and resistance. They believe their work increases the spirit of collaboration between children as well as their sense of belonging in the community. Their hope is that given the chance to be creative and to set their own priorities, children can provide a bridge for a democratic and independent Palestinian society — to build a better future even amidst a dire present.

IMG_0826

In many ways, touring Alrowwad reminded me the Jenin Freedom Theatre, which I visited with my congregational delegation in 2010. Adelfattah told me that his center does indeed collaborate with the Freedom Theatre, as well as other similar Palestinian cultural projects throughout the West Bank. Adelfattah also travels abroad to promote his work – and this spring will be directing a performance of “The Diary of Anne Frank” in North Carolina!  Just another reminder that there is an extensive and powerful grassroots movement of Palestinian cultural resistance that is relatively unknown to the West, but is eminently worthy of our support.

IMG_0831

During our tour of Aida (above), Abdelfattah gave us a glimpse of the life of his community – explaining its history and illuminating life amidst the ever-present reality of military incursions, night raids, etc. At one point, our group actually witnessed this reality up close: near the gate to the camp, several IDF soldiers shot tear gas at some children who were a few meters in front of us. (We did not witness the incident that precipitated this violence.) Though we were not in the immediate vicinity of the tear gas clouds, it carried toward us downwind – and though it was only a vestige of the gas, several of us experienced its powerful, lingering sense of burning in our eyes and throats. (I can’t begin to imagine what it must feel like to sustain a direct hit.)

teargas

We continued our way down the streets of Aida, along the separation wall that butts up directly against Bethlehem. As we walked, a women called to Adelfattah from a third story window and invited us up for tea. We sat together on the roof of her home, sipping our tea and looking out over the wall toward the wide open spaces that led toward greater Jerusalem. Our hostess told us that she and Aida owes their very lives to Abdelfattah and it was an honor to have us in her home.

Please join us in supporting the work of Alrowwad through Friends of Alrowward USA. Our delegation can personally attest to the power of their “Beautiful Resistance.”

Mobilizing for Women at the Wall – Where is the Outrage for Simple Human Rights?

wow-liberating-wall

There is something sadly skewed with my community’s moral priorities.

I’m sure many of you have been following the growing uproar – in Israel and America – over the curtailment of women’s prayer rights at the Western Wall.  In protest, an Israeli group called the “Women of the Wall” has been holding monthly services there for the past twenty years, advocating for their “social and legal recognition of (their) right, as women, to wear prayer shawls, pray and read from the Torah collectively and out loud at the Western Wall.” This right, of course, is denied by the Israeli foundation that essentially runs the site – widely considered holy by Jews the world over –  as the world’s most famous ultra-orthodox synagogue.

The cause of the Women at the Wall was recently re-galvanized when its chairwoman Anat Hoffman was arrested for wearing a prayer shawl and leading a service there. Since then protests have been spreading across the US – led by an organization called “Wake Up for Religious Tolerance” that has organized monthly solidarity services throughout the Jewish community.

At one such service yesterday, organizer Hallel Silverman commented:

This was hundreds of people with different beliefs coming together to fight for one thing they all have in common—Jewish equality.

Oh, would that the Jewish community might galvanize this level of moral outrage for the cause of simple human equality in the state of Israel.

Case in point: during the course of these recent protests, another news item passed far lower across the organized Jewish community’s ethical radar: UNICEF’s recently released report that concluded that the ill-treatment of Palestinian minors held within the Israeli military detention system is “widespread, systematic and institutionalized.” The 22 page report carefully examined the Israeli military court system for holding Palestinian children found evidence of practices it said were “cruel, inhuman and degrading treatment or punishment.”

From a recent HuffPo feature on the report:

In a step-by-step analysis of the procedure from arrest to trial, the report said the common experience of many children was being “aggressively awakened in the middle of the night by many armed soldiers and being forcibly brought to an interrogation center tied and blindfolded, sleep deprived and in a state of extreme fear.”

Many were subjected to ill-treatment during the journey, with some suffering physical or verbal abuse, being painfully restrained or forced to lie on the floor of a vehicle for a transfer process of between one hour and one day.

In some cases, they suffered prolonged exposure to the elements and a lack of water, food or access to a toilet.

UNICEF said it found no evidence of any detainees being “accompanied by a lawyer or family member during the interrogation” and they were “rarely informed of their rights.”

“The interrogation mixes intimidation, threats and physical violence, with the clear purpose of forcing the child to confess,” it said, noting they were restrained during interrogation, sometimes for extended periods of time causing pain to their hands, back and legs.

“Children have been threatened with death, physical violence, solitary confinement and sexual assault, against themselves or a family member,” it said.

Most children confess at the end of the interrogation, signing forms in Hebrew which they hardly understand.

It also found children had been held in solitary confinement for between two days and a month before being taken to court, or even after sentencing.

During court hearings, children were in leg chains and shackles, and in most cases, “the principal evidence against the child is the child’s own confession, in most cases extracted under duress during the interrogation,” it found.

“Ultimately, almost all children plead guilty in order to reduce the length of their pretrial detention. Pleading guilty is the quickest way to be released. In short, the system does not allow children to defend themselves,” UNICEF concluded.

childfather1
I can’t help but ask: where is the moral outrage in my community over this report?  While I certainly believe in the cause of religious freedom, I find it stunning that so many liberal-minded members of the Jewish community are more concerned with “Jewish rights” in a Jewish state than the basic human rights of non-Jewish children who live in it.  Such are the sorrows of Jewish political nationalism: even the more “tolerant “among us seem only to be able to express that tolerance on behalf of those who are in our “tribe.”

A Ha’aretz article covering yesterday’s solidarity service in NYC reported:

People traveled to the event from as far away as Philadelphia. Similar gatherings took place around the U.S., including a demonstration outside Israel’s embassy in Washington, D.C. on Monday, and solidarity prayer services in Cleveland, Chicago and at Brandeis University and the University of Pennsylvania, said service organizer Rabbi Iris Richman. A “sing in” is slated outside Israel’s consulate in San Francisco for Sunday.

In fairness, I’m sure many of the individuals involved in these actions have also advocated for human rights in Israel/Palestine. But the sad truth is that our community would never see fit to mobilize this scale of collective protest in support of Palestinian children. It is well within our comfort zone to protest at Israeli consulates on behalf of Jewish rights. For reasons I understand all too well, universal human rights are still well outside that comfort zone.

Our Journey in Rwanda: Final Thoughts

JRC’s service delegation to Rwanda, July 2012

The week before our delegation left for Rwanda, the New York Times ran two newsy features on the country.  The more positive piece explored Rwanda’s improved state of the nation’s health care. By distinct contrast, a more ominous feature described the growing reports of human rights abuse by President Paul Kagame’s regime.

In Rwanda, it seems, it is the best of times and the (not quite) worst of times.

As our youth participant Ben Feis pointed out in his post last week, signs of Rwanda’s success are everywhere. The infrastructure is demonstrably more substantive than our last visit four years ago and NGO’s such as WE-ACTx report that health care is currently reaching more and more Rwandans – particularly women and children.

And yet, as Ben so eloquently wrote, there is something of a veneer quality to these successes. Despite the obvious economic growth, we met many Rwandans struggling just to survive. Though the horrors of the genocide are now part of the past, many believe that deep tribal enmities still lurk just beneath the surface. Though Rwanda is one of the safest, cleanest and and least corrupt countries in Africa, many believe that Kagame’s iron fist rule could ultimately inspire more – not less – conflict in the  future.

As ever, the real heroes on this trip were the ordinary citizens and organizations working tirelessly – and often against all odds – to bring a life of hope and dignity to their communities. The young man with HIV who now teaches yoga to HIV-infected children. The wife, infected by her husband who died of AIDS, who kept his family from taking her house away from her. The expectant mothers who met in order to learn how to keep their babies contracting HIV – and eventually remained together to form a jewelry making cooperative. The ex-poachers who now earn and income through environmental conservation and cultural preservation.  As my fellow participants would attest, this list of heroes could go on and on and on.

As a Jew, I think a great deal about what it means to a community to heal and rebuild after experiencing the trauma of genocide. While the Rwandan example is different in many ways, I can’ t help but believe that certain experiences are quite universal – not least of which is the desire to face up to a painful past without becoming consumed by it.  In the end, despite all the challenges and potential pitfalls faced by the Rwandan nation, I believe the courageous efforts of her citizens – and those who support them – have much to teach us all.

I’ll end with the eloquent words of Lesley “Liora” Pearl, who also blogged during our trip.  Her description of one home visit perfectly sums up the abiding joys and undeniable challenges we witnessed during the course of our journey:

(The) bus drops us and we are swarmed with locals, fascinated by the muzungus – the wealthy, white folk. Lilliane fetches us and we cross a rickety bridge into her neighborhood. I feel like I am in the bowels of the Old City in Jerusalem where streets are like a cobblestone maze and no one speaks English.

We arrive at her home, 3 rooms. We sit in the main room that has a couch and two chairs, a table and a chest that holds a radio and I am guessing, a television that is often mentioned. I am told that for Lilliane’s child’s birthday, 40 people crammed in to celebrate, with food for days.

Mama Lilliane arrives (Parent’s call themselves like this. Mama and Papa and insert name of one on your children.) Mama Lilliane is a vision in yellow – skirt, top and head wrap. Tall, elegant. She is quintessentially French. She greets us with three cheek kisses and many Oh La La’s. We dress R in Lilliane’s African sari and take photographs. I show Lilliane what we learned at dance class and she and I break into impromptu dance in the dark house.

There is a stove outside and a public toilet somewhere in the neighborhood. I had been directed to pee before coming and am glad that I do not have to go now. Mama Lilliane tells us that the government is buying her home and that she will receive a small sum of money to relocate. They are razing the neighborhood to build new homes. We tell her that this happens in Chicago too. She seems nonplused. She has lived through so much worse than this.

Heartfelt thanks to JRC member and organizer Elaine Waxman yet again for her visionary guidance and leadership on our trip. May we all be worthy to live up to the lessons we’ve learned these past two weeks.

Now, for some parting images…

 

Left to right: Ben Feis, Sara Fox, Katia Waxman, Rachel Pinkelman and Seth Fox, posing after painting and assembling the new WE-ACTx children’s library (Katia’s Bat Mitzvah project).

WE-ACTx youth yoga program, Project Air.

An artist at work at the Ivuka Arts Center

Saying hello to the students at the primary school of Bumbogo, Kigali

Home visits with AJESOV, Nyamata

Caroline and the students of AMORHO’s English/Drama workshop, Kucyiru, Kigali

A bit of cultural immersion at Iby’Iwacu Cultural Village, Volcanoes National Park

Coaxing Dignity Out of Despair

On Thursday we shifted our volunteer efforts to CHABHA (“Children Affected by HIV/AIDS), an international NGO that supports grassroots projects in Rwanda and Burundi that care for orphans and other children affected by HIV/AIDS. In Rwanda, CHABHA works with three neighborhood organizations: AMOHORO, which is located in in Kucyiru, Kigali, AGAPE, in Kicukiro, Kigali, and AJESOV in Nyamata (about an hour south of Kigali).

On Thursday morning we first met with the remarkable CHABHA staff: Executive Director David Loewenguth (above right), Coordinator of Associations Micheleine Umulisa (above left), and Patrick Nimubona, who coordinates the Bright Future Program for CHABHA. Bright Future International is an independent NGO that serves underprivileged children around the world. BFI partners with CHABHA, who provides the children for their programs in Rwanda. (Untangling the enormously complicated international NGO/local organization partnerships has been a popular subject of conversation on our bus rides…)

One of CHABHA’s most important functions is to accompany association workers on their regular home visits to the families they support. These visits help CHABHA and local association staff to track the status, needs and conditions of these households – on a deeper level, they clearly enable workers to establish deep and lasting relationships with those they are serving. In some ways it seemed to me that these regular connections provided nothing short of a spiritual life line to these families.

For our first series of home visits, we traveled to the AGAPE association in the Kicukiro district of Kigali and and accompanied CHABHA staff person Micheleine (above left), AGAPE administrative assistant Anna-Marie (middle) and AGAPE worker Grace (right). It’s hard to describe the emotional impact these home visits had upon us – and we’re still having a hard time sorting through the intensity of visiting these families, home after home.

On our first stop, we visited a single mother of four. Her home, like almost all the homes we visited, was made of mud brick. She welcomed us graciously and our group crowded in her small, very dark living area. Her home only had one other room – a smaller bedroom area separated from us by a curtain. Anna-Marie spoke with her and Micheleine interpreted for us.

The mother and her children were all HIV positive. For her regular job, she washed clothes for her neighbors, but at the moment she was too ill to work and as a result, she has no food to feed her children. (Malnutrition is a huge problem for individual with HIV/AIDS because the ARV medications do not work if they are not taken with food.) She also told us that she used to have some rabbits (that CHABHA supplies to be raised, bred and sold for food) but they were recently stolen.

We were overwhelmed with the enormity this mother’s despair. At the same time I couldn’t help but be struck by her innate sense of dignity. Though she was clearly feeling unwell, she was deeply gracious to us and obviously wanted us feel welcome in her home. At the end of our meeting, Anna-Marie said a prayer for her and her family in Kinyarwanda. I asked if I could say a short prayer for her in Hebrew; Anna-Marie said of course. After I concluded a Mishabeirach (Jewish prayer for healing), the mother then offered a prayer for us.

We five more homes before we finished. By the end, we were overcome by familial circumstances more dire than any of us could ever comprehend. While it sometimes felt as if the support offered was but a drop in the bucket of in terms of their sheer need, by the end we came to realize that NGOs such as CHABHA and local neighborhood associations such as AGAPE are the real front line heroes in addressing the scourge of extreme poverty. Anne-Marie, for instance, is far more than a neighborhood association worker – she is clearly is a spiritual matriarchal figure for the families of AGAPE.

There are many more similarly powerful stories I could tell about out myriad of CHABHA home visits that we made between Thursday and Saturday and I hope perhaps I’ll try to add one or two more before I’m through blogging our trip. (One postscript about our first visit: at the end of the day, we returned to the CHABHA office. When we told David about the mother’s situation. He said that in extreme cases like this – i.e., in which families were unable to feed themselves – CHABHA workers revisited immediately with emergency food provisions).

After lunch one of our groups visited an organic learning farm and agronomy class run by CHABHA in partnership with (yes, yet another international NGO), Gardens for Health. The garden and class were located at a school on the edge of Kigali. Getting to the site was an adventure in itself, bouncing up and down in a truck up and down a winding rutted road until we reached the school in the Bumbogo district.

We met with Samuel, the agronomy teacher, who showed us their learning garden (above), which was lined with rows of beets, cabbage and carrots. The ground was dry and rocky, but the crops appeared quite lush. Samuel (back row, middle) said that as part of their organic farming curriculum they raise local livestock and use the manure for composting. Though few of these children have much land to speak of at their homes, the intention is for them to take this knowledge and cultivate kitchen gardens for food and income generation in their communities.

We then went into the school yard with Samuel to sit in on the class. (It took some time getting there as school was just letting out and we were immediately engulfed by excited young students. By the time we got to the class, Samuel had just started the lesson, the subject of which was eggplant. (One student explained to us that there are two kinds of eggplant – and that in Rwanda they grow the smaller kind for local consumption and the larger purple kind for export.)

Samuel shared their very extensive agronomy curriculum with us, after which the students introduced themselves to us one by one. More than a few explained that they were taking this class to help their communities with their new-found skills. We were then asked to introduce ourselves to the class – and asked to mention our favorite vegetable. (Elaine: swiss chard, Rich: cabbage, Me: tomatoes).

During Q &A, Rich Katz, ever the passionate Middle School teacher, asked the students too divide up into four groups and decide among themselves what they thought were the most effective methods for retaining moisture in earth after watering. (One boy looked at me, smiled, and said “No problem!”) They came up with a variety of spot on answer: spreading leaves next to the crops, using plastic, using drip irrigation, etc. By far our favorite Q &A moment occurred when they were asking us questions. One boy, maybe thirteen or fourteen asked Liora if she was single. As you might expect, hilarity immediately ensued.

While we were in Mubogo, the other half of our group stayed at the CHABHA office, where they sat in on classes with Project Independence, CHABHA’s after school vocational training program. Another smaller group went back to Nyaconga, to put the finishing touches on the WE-ACTx jewelry coop space. There was, needless to say, much to share around the dinner table on Thursday night.

Friday morning, we’re visiting AJESOV, another CHABHA-supported association located in Nyamata. On the way we will be visiting two well-known genocide sites that are now maintained as memorials. More on this in my next post.