Open Hillel is a student-led campaign to change Hillel’s policies to better reflect our community’s values of pluralism and inclusivity. The statement below is a response to “Working Together to Expand Support for Israel on Campus,” written byHillel’s President and CEO Eric Fingerhut AIPAC’s Leadership Development Director. The article announces a new partnership between Hillel and AIPAC.
Open Hillel Responds to AIPAC and Hillel’s new Partnership
Hillel has consistently demonstrated an admirable commitment to religious pluralism, welcoming students who span the full spectrum of Jewish religious practices and beliefs and encouraging students to connect with Judaism in ways that are meaningful to them. We are worried that this pluralistic spirit, so beneficial to Hillel and the Jewish community, is lacking in the political arena. In particular, we are deeply troubled by Hillel President and CEO Eric Fingerhut and AIPAC Leadership Development Director Jonathan Kessler’s recent declaration that Hillel and AIPAC “are working together to strategically and proactively empower, train and prepare American Jewish students to be effective pro-Israel activists on and beyond the campus.” We fear that this new partnership will alienate Jewish students whose views do not align with those of AIPAC, stifle discussion and debate on issues concerning Israel-Palestine, and undermine Hillel’s commitment to creating an inclusive community.
AIPAC’s policy positions are highly controversial among Jewish college students and the American Jewish community at large. Thus, if Hillel operates with AIPAC’s definition of “pro-Israel” as the benchmark for what is and is not acceptable within the Jewish community on campus, it will alienate many Jewish students. For instance, Point 6 of AIPAC’s 2012 Action Plan calls for “the recognition of Jerusalem as Israel’s undivided capital.” However, since Palestinians also claim Jerusalem as their capital, many students believe that Jerusalem should be divided or shared. Indeed, 82% of American Jews support a two-state solution with an independent Palestinian state in the West Bank, Gaza, and East Jerusalem in exchange for full diplomatic recognition of Israel by the surrounding countries. Similarly, AIPAC’s national council voted down (by a large majority) a measure calling on Israel to dismantle “illegal settlement outposts,” the small minority of settlements that are illegal under Israeli law – not to mention, of course, that it tacitly supports the rest of the Israeli settlements in the Occupied Territories, all of which are illegal under international law. In contrast, nearly three times as many U.S. Jews believe that settlement construction hurts Israel’s security as do believe that it helps. Hillel is an umbrella organization serving all Jewish students, as its vision and mission statements express. AIPAC supporters can and must have a voice in Hillel. But that voice is just one voice; it is not and cannot be THE voice.
In their article, Fingerhut and Kessler describe the AIPAC-Hillel partnership as strategically necessary to combat “anti-Israel” activity on campus. However, in order for Jewish students to truly engage with Israel in a thoughtful manner, we should have the opportunity to hear a wide range of perspectives on Israel-Palestine — including voices that speak to Israel’s shortcomings and criticize its policies. For instance, in pointing to “anti-Israel organizing” at Stanford University, we assume that Fingerhut and Kessler refer to a national conference held at Stanford by Students for Justice in Palestine. Though SJP takes controversial positions, it raises important questions about the Occupation and human rights abuses in the Palestinian Territories. Many Jewish students (and American Jews in general) from across the political spectrum care deeply about these issues; indeed, many American Jews oppose and protest the Occupation. While some seek to write off conferences and events like these as malevolent and silence their efforts, we believe that Hillel, the campus center for all Jewish students, should provide a space for discussion and debate so that students can better understand the complexity of the situation in Israel-Palestine. As one Jewish student at Stanford explained last spring, when the Jewish community refuses to talk about controversial issues, it creates an image of unity but actually divides the community and alienates students who hold ‘dissident’ views or who simply are looking for honest and open discussion.
We also are saddened that AIPAC, in Fingerhut and Kessler’s piece, implied that the success of Hillel at Stanford’s Shabbat Across Differences somehow justifies this new AIPAC-Hillel partnership. Part of what made that Shabbat event so wonderful was that it was not run by AIPAC or any other one Israel/Palestine-related advocacy group. Students of all different political persuasions, as well as Hillel staff, worked together to create that Shabbat — and we believe that that is a model for other schools to follow. The picture that the article painted, of Hillel needing AIPAC to rally more students on campus in support of their form of pro-Israel advocacy, was not the reality and it should not be in the future.
AIPAC deserves a place within Hillel, as one of many voices on Israel-Palestine. However, given AIPAC’s specific and narrow policy agenda, it should not define what it means to be “pro-Israel.” Even more fundamentally, no political advocacy organization should set the boundaries of what is encouraged, acceptable, and forbidden within the Jewish community on campus; and we worry that this partnership means that AIPAC will be asked to do so. Just as, at Shabbat dinner, students of all denominations come together, share their experiences, and learn from one another; Hillel should encourage students with different political views to come together and discuss relevant issues for the sake of dialogue and mutual understanding. Ultimately, a strong community is one that acknowledges and embraces its own diversity.
“Chain gleaming, switching lanes, two-seater.
Hate him or love him for the same reason.
Can’t leave it; the game needs him.
Plus, the people need someone to believe in.”
–Nas, “Hero” (2008)
In the past couple of days, since Rav Ovadia Yosef died at 93, the Jewish media, both published and social, have been abuzz with tributes about his towering scholarship, bold rabbinic leadership, controversial political and cultural impact, and his frequent episodes of vituperative and hostile verbal violence, especially late in his life. I have also seen comments by progressive Jews expressing surprise that so many progressive friends of theirs were showing the love to Rav Ovadia. As one friend put it: “My FB page is full of love for Ovadia Yosef-from lefty people? I thought he was kind of terrible?”
Yesterday, the Open Hillel campaign, a student led initiative to change policies around permitted conversations on Israel on campus, presented their petition ( 801 signatures strong as of this writing) and letter to the Hillel International Board in Washington, D.C.
The grassroots initiative was started by members of the Harvard College Progressive Jewish Alliance (PJA), a Hillel-affiliated group, when PJA was prevented from co-sponsoring an event with the Palestine Solidarity Committee in Hillel. Open Hillel urges Hillel International to revise, reconsider, and ultimately remove its Standards for Partnership, which read: “Hillel, the Foundation for Jewish Campus Life, has chapters and affiliates on university campuses across the US and abroad. Hillel International currently publishes “Guidelines for Campus Israel Activities” which declare, “Hillel will not partner with, house, or host organizations, groups, or speakers that as a matter of policy or practice: Deny the right of Israel to exist as a Jewish and democratic state with secure and recognized borders; Delegitimize, demonize, or apply a double standard to Israel; Support boycott of, divestment from, or sanctions against the State of Israel; Exhibit a pattern of disruptive behavior towards campus events or guest speakers or foster an atmosphere of incivility.”
The Open Hillel campaign asks that Hillel ”remove all political litmus tests for co-sponsorships, affiliated groups, and invited speakers.”
More from the letter (written and signed by Jewish student leaders from universities across the country):
“Pluralism should be extended to the subject of Israel, and no Jewish individual or group should be excluded from the community simply because of political views. The prohibition against anyone who “delegitimizes” or “applies a double standard” to Israel is used to silence students who are critical of Israeli policies or express views with which the Hillel leadership disagrees. These policies deny all students the opportunity to learn about a range of views and form well-supported and defensible opinions about Israel. We all lose out when important perspectives within our community are stifled.”
The campaign is currently awaiting a response from Hillel International and will continue to expand if Hillel International is resistant to the requests of the petition and letter,
If you want to get in on the work of Jewish Women Watching, the anonymous feminist group monitoring and responding to sexism in Jewish communities, apply now! The group is taking applications for new members until Wednesday, May 1st.
Recently, Tufts University Students for Justice in Palestine created, published and distributed a Zine called “Birthright? A Primer” for folks contemplating going on a Taglit-Birthright Israel trip. The primer includes testimonies from previous trip participants, as well as resources for exploring Israel/Palestine after the trip. Tufts SJP organizers Matthew Parsons, Anna Furman and Dani Moscovitch spoke with Jewschool about the primer, how and why it happened, and what impact they hope it will have.
Jewschool: What was the impetus for creating the primer? What’s the goal?
Anna Furman: The goal of our zine is to equip students who have chosen to go on Birthright with a body of knowledge that they will not find otherwise. I think the most important section of our zine may be the section that encourages students to extend their trips and to go with various groups to the West Bank. If I had a zine like this when I had gone on Birthright 3 years ago, I am pretty certain that my whole understanding of the region and my relation to it would have been very different. More »
The result is Wake the f**k up, a new video reminding us to vote (for Obama) that is getting a lot of attention and play on the youtubes.
I don’t personally feel it any great accomplishment of craft or cleverness, but is noteworthy in that JCER is now officially a Super PAC, has funding from George Soros and is using its funding to offer campaigns rooted in Jewish culture as a counterpoint to the Adelson cash flooding the election. Its also noteworthy in that it is circulating virally (voluntarily) rather than mass-cast on the airwaves. Its not Ezekial 25:17, but it has about the same amount of profanity (you have been warned) and is just as entertaining.Watch it here.
Something to consider when you are doing whatever it is you do on Yom Kippur: on the holiday in September 1907, Emma Goldman held a picnic “for free thinkers and radicals” in Central Park. Leah Berkenwald wrote last year over at the Jewish Women’s Archive about the way Occupy Wall Street and other activisms and movements have changed the way we think about prayer and observance and religion, and how Judaism can be a lens to unthink things as much it is to fit them together.
Michael Walzer’s book In God’s Shadow: Politics in the Hebrew Bible makes a slightly controversial though eminently plausible argument. The book is an interesting analysis of the politics of the Bible by a political scientist, who is not a biblical scholar, but has written an important book on the uses of the Exodus story by liberation movements (Exodus and Revolution). After all the caveats, Walzer’s central claim is that the Bible writes in the tension between being born into the covenant, and affirming the covenant or taking it on of one’s own free will. This is the central theme of the Bible, and not any specific manner of governance. There is no room, according to Walzer for politics in the Bible, since all authority ultimately rests with God. There is also no call for communal action. The Bible, according to Walzer has an anti-politics. Isaiah, for example, rails against those who would ignore the widows and the poor on their way to the Temple, yet he does not try to organize the poor or lobby the priesthood. Or when Ezekiel castigates Judah for rehearsing the sins of Sodom—the sins of hoarding their riches and not sharing them with poor—he is not looking for a legislative or political remedy—he is channeling God’s rage at injustice.
It is an interesting book, and Walzer recognizes and notes all the difficulties in making specific claims about a text whose interpretation has been contested for centuries. He notes the usefulness of the scholarly and traditional interpretive literature for understanding certain questions, but not others.
Walzer apparently reprised the gist of his argument at a YIVO conference on the demise of the historical partnership between Jews and the left. Some on the right trumpeted Walzer’s presence as a final sign that there is no basis in traditional Judaism for a politics of the left. Walzer, after all, is the long-time editor of Dissent and a social-democrat—and he is claiming that the left-Jewish alliance is as a castle on sand. Check-mate. There is no, nor has there ever been a basis for leftist politics, for social justice advocacy grounded in any traditional Jewish textual framework. The Tablet’sAdam Kirsch and Jewish Ideas Daily‘s Alex Joffe could barely contain themselves.
In addition to her own distinguished career, Achinoam Nini (aka Noa) has a history of working on behalf of peace and reconciliation. Notably, she has partnered with Israeli-Arab singer Mira Awad, a Christian and resident of Haifa, on a concert tour and as the country’s entrants 2009 entrants into the Eurovision contest. This creative collaboration brought them wide attention around the world, mostly of the positive sort.
On Yom Hazikaron, the acclaimed international Israeli musical artist performed for a gathering of Combatants for Peace, an organization of former fighters and their families on both sides of the Israeli-Palestinian conflict. This recent performance brought on attention of a much uglier, vile sort from extremist corners in Israeli and North American Jewish corners.
Calling her “Garbage” and “Rat” and far worse. They’ve taken to facebook calling for a boycott of Noa’s performances, and Noa has responded.
I’m not going to rehash the history of Jews in the labor movement, or point out the irony of right wing Jews trying to distance themselves from Occupy in light of that history. May Day demands that we remove ourselves from the daily practice of exploiting of ourselves.s. We won’t work, we won’t use the bank, we won’t go to school, or at least, we won’t do these things in the way we normally do them, and we’re asking everyone to take the streets, instead of asking others to do what we would not. We’ll gather together in public space, celebrating the possibility of a different world, while refusing to participate, for at least today, in the one that’s broken. Sound familiar?
Following is a guest post by Rabbi Rebecca Lillian, current resident of Malmo, Sweden.
In early March, when I was asked to write a column about Jewish life in Malmö, I began like this: Google “Jews in Malmö.” Most of the results will be about the rise in anti-Semitism, the hostility between Muslims and Jews, the anti-Semitic rants of the mayor, and the number of Jews who are fleeing Sweden’s third largest city.
Six weeks later, you can skip the Google search. The Jewish media have their eye on Malmö, thanks to the most recent spewing of idiotic, anti-Semitic rants by mayor Ilmar Reepalu. This time, he tried to claim that the Jewish community of Malmö had allowed itself to be infiltrated by the white supremacist Sweden Democrat party in order to attack Muslims. When confronted, Reepalu admitted that his accusation was baseless. Dominos have begun to fall since then. The leader of his Social Democrat party scolded the mayor, and word has it that Reeplu might even be open to hearing from Jewish citizens. It remains unclear whether there will be any real impact on Reeplalu’s mayorship.
Yet, although Malmö’s Jews do face anti-Semitism from some hateful, even violent neighbors as well as from the mayor, things have changed since 2010, when the Forward published an article titled, “For Jews, Swedish City is a Place to Move Away From.” In fact, last month I used that title as a foil, declaring Malmö to be a delightful place to move to. The Jewish community here is undergoing a true renaissance and, on this Yom Hashoah, many members look toward the future with hope.
Just over a week ago, the world Yiddish community lost the greatest Yiddish songstress of our time, Adrienne Khane Cooper, who died on December 25, 2011 at the age of 65. Adrienne was a person of enormous passion and talent who, as both a performer and teacher, molded a whole generation of young Yiddishists and klezmorim.
In her short 65 years on this earth, Adrienne zigzagged the map, both domestically (living in Oakland, Chicago, and New York), and internationally, touring and studying far and wide, bringing with her a love of Yiddish that was contagious as it was deep. A scholar, a writer, a performer, and an innovator, Adrienne was a trailblazer in demonstrating to the world that the adventure of Yiddish has only begun. Adrienne’s profound love and respect for language, combined with her progressive politics made her the ideal figure for spearheading the contemporary Yiddish renaissance.
After working at the YIVO Language, Literature, and Culture summer program in New York City, Adrienne envisioned an intensified Yiddish cultural experience, and so, along with Henry Sapoznik, she created KlezKamp, the renowned annual Klezmer and Yiddish culture gathering in the Catskills, now nearing its 30th year. These two programs, both of which Adrienne had a significant hand in shaping, are responsible for the outpouring of new Yiddish cultural expression—fueled largely by the enthusiasm of their young participants—that has emerged in recent years.
Among the countless Yiddish scholars and artists whom Adrienne mentored are such prominent figures in the Yiddish world as Yiddish scholar Jeffrey Shandler, acclaimed Yiddish singer Lorin Sklamberg, and outstanding Klezmer violinist Alicia Svigals. The assembled crowd at the New York memorial service for Ms. Cooper (which packed Ansche Chesed’s main sanctuary on Sunday, January 1st) was a veritable ‘who’s who’ in the Yiddish world, and each person in attendance seemed to have at least one story of how Adrienne had changed her/his life. Each of the twelve speakers who eulogised Adrienne at this memorial service shared thoughts regarding the varied and far-reaching aspects of Adrienne’s life and legacy. Upon exiting Ansche Chesed after the memorial service, I overheard an older man ask his friend, “Did you work with Adrienne?” his friend replied, “Of course. Who didn’t??”
As one who delights in all things Yiddish and also sees in it a larger social mission, it warmed my heart when I heard dramatist and political activist Jenny Romaine read an excerpt from the Rabbi Marshall T. Meyer Risk Taker award, which was presented to Adrienne by Jews for Racial and Economic Justice (JFREJ) in 2010: “For all of this, and for never working from a place of chosen-ness or nostalgia but from a place of justice, empathy, and complex Yiddish polyphony, JFREJ is deeply honored to present the 2010 Rabbi Marshall T. Meyer Risk Taker Award to Adrienne Cooper. ” Indeed, for Adrienne, Yiddish language and culture was not a quaint novelty trapped in a glass box in a museum, but rather a living, breathing, and evolving hands-on process which could help create a better world.
Perhaps my favourite memory of Adrienne was a Yiddish song workshop she facilitated at the 2008 YIVO summer program, where both myself and Adrienne’s daughter, Sarah Gordon, who is a talented and innovative Yiddish songstress in her own right, were students. At the aforementioned workshop, I witnessed the special beauty of the bond between Adrienne and Sarah, a bond, spanning the generations, of shared dedication and love, both for Yiddish language and culture and for each other. This special bond was best summarised by the final eulogy delivered at the memorial service last Sunday by Sarah, who stated simply, but most eloquently, “She was my mother.” All too often, when we speak of great figures, we forget the unique and personal relationships that are truly the defining aspects of life—the relationships that make us who we are. After hearing eleven people speak beautifully of Adrienne as a legend, Sarah reminded us that she was also a “Yidishe Mame.”
Because of her dedication to helping create a better world, Adrienne served on the Board of Directors of JFREJ, and the family requests that donations in her memory be made to them: www.jfrej.org/. Koved ir ondenk.
As many know, Mobius, activist and founder of this blog, is known for his outspoken views ending on the Occupation and more recently for his leadership in Jewish slice of the the #Occupy movement (among his prodigious other accomplishments).
In a somewhat surreal turn of events, earlier this week as police evicted Sieradski and the rest of #occupy wall street from Zucotti Park, the Electronic Intifada denounced him for being a tool of the Zionist PR machine. Got that? They associated him with his twitter and real-life debate partner, William Daroff, who proudly clams that title. Clearly, having posed together for a photo makes them philosophical bunk mates. Confused yet? It gets better.
Not only this, but he is, or was, and now is again- FOR the #Occupation. Of course- and apparently Electronic Intifada is as well. But not THAT occupation. And Mobius is not entitled to be thus as he hasn’t been nearly outspoken enough about his views. Which E.I. is against because, well, he’s so clearly in bed with the rightwing Zionists. And Muppets.
Which they’re for- no wait, against.. Okay, I’m confused. Blame the Jews!
And btw, since we’re off the topic, the Muppets also deserve a state of their own too. Who doesn’t anymore (except Kurds, Boriquenas and American Indians)? Personally, I believe the @Muppets should be free to live everywhere. As long as its not in my backyard because my 6th cousins are moving in as soon as UNESCO declares their right to return to my #basement. I also wish to denounce those who would deny them the right to both have the state of #Muppestine and the right to denounce such states on principle! Really, this totally made sense when explained by the Electric Meyhem.
Somewhere I hear Bill Murray turning to Harold Ramis and saying, “Wait, I thought you said the Occupation was baaaaad.” DOWN! with the evil #occupiers of the anti-zionist non-entity! No wait- FREE Palestine! End the #Occupation! Muppets! No, wait, we support the occupiers just not the #occupation! Reverse that. We are with the 6 million! Wherever we stand, it is in opposition to the opposition of the opposition of the occupation, except when we’re not. And then we are.
At least the Palestinian Solidarity movement got its support of #occupy straight on one point, and that was… failing to make a clear point. Nice work and way to muddy the waters for the enemies of progress. Thanks for the giggles! But not really.
If you’re in New York this week, you should check out the “Other Zions” exhibit, currently on display at YIVO. Curated by Krysia Fisher, this absolutely fascinating exhibit showcases the impressive ambitions and efforts of three related Yiddish organisations, all committed to establishing a Jewish homeland within the Diaspora, documenting an oft-neglected chapter in the history of modern Jewish settlement. The exhibit marks the 70th anniversary of the all-Yiddish publication Afn Shvel, the 30th anniversary of the League for Yiddish, and 75 years since the establishment of the Freeland League for Jewish Territorial Colonization.
In July, YIVO hosted an opening for the exhibit, featuring acclaimed Yiddishists, both young and old. The evening centered on the accomplishments and ideological legacies of prominent figures in the Yiddish-speaking world, such as Abraham Rosin, the first editor of the Yiddish literary-cultural journal Afn Shvel; Dr. Mordekhe Schaechter, Yiddish linguist and third editor of Afn Shvel, and founder of Yugntruf; I.N. Steinberg, exiled religious, leftist Freeland activist; and other members of the Freeland movement. Several of the speakers and performers, children and grandchildren of the aforementioned figures, spoke first-hand about the legacy of their forbearers.
To get a schmeck of the history of the Jewish Freeland League, you can watch “No Land Without Heaven: I.N. Steinberg and the Freeland League,” featuring Dr. Adam Rovner (University of Denver), here and learn about the little-known history of the Freeland League, which included attempts to establish Yiddish-speaking Jewish settlements in such places as SW Tasmania, Surinam, and NW Australia. These efforts were ultimately thwarted, most notably by the establishment of the modern state of Israel, and perhaps that is why these stories are seldom related in standard histories of Jewish settlement.
Today, Mordekhe Schaechter’s grandson (and one of the speakers at the “Other Zions” opening this summer), Naftali Ejdelman, is working to achieve his grandfather’s vision with the establishment of Yiddish Farm in Goshen, NY. Naftali spoke of his grandfather’s attempts in the 1950’s to found a Yiddish-speaking colony on farmland in Roosevelt, New Jersey. Yiddish Farm opened its ‘doors’ to the public this summer with its first annual Golus Festival, an outdoor Jewish culture camping festival with live entertainment. Schaechter’s project unites secular and religious Jews through common love of Yiddish language and agricultural work. On a more micro level, other Schaechter progeny are discussing the establishment of a Yiddish-speaking Moishe House in New York City. If you are potentially interested either in working on the Yiddish Farm or living in a Yiddish Moishe House in NYC, please feel free to contact Naftali at email@example.com …and maybe you can live in “another Zion.”
One young man in Zuccoti Park in New York, part of the Occupy Wall Street encampment, holds up a sign which boldly declares: “We’re here, we’re unclear, get used to it.” This tongue in cheek message gets to the heart of what is uncomfortable for many in the media and the chattering class about the Occupy movement (OWS and its many many offshoots in all major American cities and many cities around the world). There is an expected, almost ritual nature to American political discourse. There are critiques, followed by demands, supported by emotional anecdotes and statistics, followed by the suggestion of legislative remedies. The chattering class then gets to work vetting these remedies on two levels. First, and most important, is the “horse race” analysis. The political climate will not allow this or the votes are there but only if the opposing party will compromise on this. And so on and so forth. Somewhere farther down, or on the inside pages, the wonks get to work dissecting the numbers. Within a week at most (usually a news cycle), its all old news. Nothing has changed. Perhaps a catch phrase has been added to the stump speech of this or that candidate.
It is very frustrating when a large group of Americans peacefully assemble to air their grievances without participating in these tried and true rituals. When they do not attempt to position themselves behind a candidate or leverage a powerful constituency, but, rather display their disaffection without feeling the need to issue bullet points which any politician or pundit could easily digest and regurgitate. And then they stick around. For a long time. And they do not feel the pressure of the news cycle to make decisions or appoint telegenic spokespeople. They just put up tents, hold long meetings which need to reach a consensus for a decision, put themselves in danger by reclaiming public space and using non-violence as a trigger and a weapon to reveal the repressive reflexes of the financial and political elites. It is maddening. More »
A local here in DC asked me to write a bit about how there came to be Jewish practice at Occupy Wall St, Occupy K St and elsewhere. I wrote a bit and thought it might be interesting to other folks. So, here ’tis:
Since the industrial revolution, and perhaps even before, Jews have figured prominently in the intellectual and practical movements that created capitalism as well as those that opposed it. Jews have always been disproportionately represented on both sides of the inequality debate. In the 1980s Milton Friedman wrote a famous essay on what he viewed as a paradox–if Jews have benefited a great deal from capitalism why do they tend to oppose it. Jews working against inequality and capitalism is not new, it has existed as long as capitalism has (thanks to Brent Chaim Spodek for pointing me towards this essay).
The question of Jews and Occupy Wall St/Occupy K St/etc was never one of whether we would be involved, but when and how. As the high holidays approached, many were split between wanting to focus on the spiritual discipline that comes with this season in the Jewish calendar and the activist fervor that was building. The idea sprung up that we wouldn’t have to chose! We could host services in solidarity with the emerging movement.
This is not just any year. We are in a state of moral crisis as a country. The richest among us continue to live lives of great wealth (perhaps even opulence), while our nation, the richest on earth, sees families go to bed hungry. Many felt that praying in a new and different way was more appropriate on that night and many nights since. Rather than in a big beautiful synagogue, sometimes it’s better to pray in the street.