diversity

Diversity as strength

Jerusalem Mayor Moshe Lion speaks in Vancouver on June 9. (photo from CFHU)

Moshe Lion, mayor of Jerusalem, will be in Vancouver June 9 and Calgary June 11 for a special series of events organized by the Jerusalem Foundation of Canada in collaboration with the Canadian Friends of the Hebrew University (CFHU). The visit marks an opportunity to strengthen ties between Jerusalem and Canadian communities, and to highlight the transformative work taking place in Israel’s capital through the power of education, innovation and philanthropy.

Lion was elected the 10th mayor of Jerusalem in 2018 and reelected for his second term in 2024. The city council under his leadership is a united coalition with no opposition – an unusual and uncommon achievement.

Lion has played a pivotal role in expanding Jerusalem’s infrastructure, cultural institutions and global partnerships. His visit here will offer guests the chance to hear firsthand about the city’s challenges, its remarkable diversity and its bold vision for the future.

Joining him will be Arik Grebelsky, president of the Jerusalem Foundation in Israel, and Canadian and Israeli leaders, including Joel Reitman, chair of the Jerusalem Foundation of Canada.

At the heart of this visit is the unique partnership between the Hebrew University of Jerusalem and the Jerusalem Foundation – two pillars of the city’s intellectual and civic life. Together, they are investing in projects that elevate academic excellence, empower underserved communities, and position Jerusalem as a global city of knowledge and inclusion.

The Vancouver and Calgary events will bring together philanthropists, community leaders and alumni to celebrate this shared mission. With Hebrew University celebrating its 100th anniversary this year, the visit underscores the enduring ties between Canada and Jerusalem – and the power of education to shape a brighter future. To register, go to cfhu.org/upcoming-events.

– Courtesy Canadian Friends of the Hebrew University

Reviving civil discourse

Heterodox Academy is a nonprofit organization dedicated to promoting viewpoint diversity, open inquiry and constructive debate in higher education. It works to counter ideological conformity on campuses by providing research, resources and programming that foster an environment where diverse perspectives are welcomed and critically examined.

If that sounds like what a university is intended to be, says one local professor, it’s a commentary on the state of contemporary campuses that such an organization is necessary to encourage the academy to live up to its principles.

Dr. Rachel Altman, associate professor in the statistics and actuarial science department at Simon Fraser University, is one of the campus co-chairs of the Heterodox Academy chapter at SFU.

“Heterodox Academy is an organization that fosters free, open inquiry and free discussion even about controversial issues,” she said. “It’s not just about freedom of speech. It’s also about our conduct, the way we have these conversations. I think that’s what really distinguishes it from the general free speech advocacy groups.”

photo - Dr. Rachel Altman is one of the campus co-chairs of the Heterodox Academy chapter at Simon Fraser University — Dr. Rachel Altman is one of the campus co-chairs of the Heterodox Academy chapter at Simon Fraser University. *(photo from SFU)*

Heterodox Academy provides guidelines that urge interlocutors to present their case with evidence, bring data when possible, assume the best of one’s opponent and be intellectually humble, among other principles.

HxA, as it is shorthanded, offers events, conferences, resources and other materials that “try to teach our society, especially within academia, how to interact in a productive and civilized way, even when we disagree,” she said.

These tools are intended to help bridge the divide between the ideal of a university and the reality of creating a dynamic marketplace of ideas.

“Just because we have it in our head that in the academy we should be able to discuss anything in a civilized way doesn’t mean we actually know how to do it,” she said. “They provide tools and modeling of those tools to actually teach people how to be civilized.”

The HxA chapter at SFU emerged after a group of scholars got together because they were concerned about the state of academic freedom at the university. They founded the SFU Academic Freedom Group.

Within a few months of that group’s founding, Heterodox Academy launched its Campus Community Program, recognizing chapters on individual campuses. Some SFU professors applied and were accepted among the first chapters chartered.

“We hosted a so-called Heterodox Conversation event this past September,” she said. “That’s a model developed by HxA where you invite two people who have different views on a topic and they sit down and have a conversation with the model [called] the Heterodox Way and then the audience gets involved and we have a group discussion.”

The topic of that dialogue was “The purpose of today’s Canadian universities.”

“The timing was perfect because, just the previous week, our president had issued a statement on institutional neutrality,” she said, referring to an announcement by SFU’s president, Joy Johnson, on maintaining an environment where scholarly inquiry remains unbiased by partisan agendas. “For me, I was celebrating like crazy, but there were others on campus who were very unhappy.”

Altman can’t say whether the Heterodox Academy chapter or the SFU Academic Freedom Group deserve credit for the president’s statement or for other recent developments she and her colleagues view as positive.

“I’m a statistician, so I rarely claim causation,” she said wryly. “I’m very conservative that way. But I think so.”

The groups are comparatively small, but they may be having an outsized impact.

“Everybody knows about us,” she said. “The administration clearly knows and it’s just been so gratifying to see the change in the whole tenor of the administration’s approaches over the last couple of years. It’s a clear change.”

Numbers may remain relatively small, Altman suspects, because of a false perception of their group.

“We are consistently being cast as this right-wing, conservative group and it’s not true,” she said. “We have people across the political spectrum in the group. It is a nonpartisan group.”

The idea that academic freedom and institutional neutrality are right-wing positions, she said, is belied, for example, by the gay rights movement, which emerged in the 1960s, in part thanks to the viewpoint diversity of campuses.

It is not a coincidence, Altman believes, that several HxA members, including herself, are Jewish.

“Jews have a long tradition of arguing and debating in a civilized way, the whole ‘two Jews, three opinions’ thing,” she said. “Jews are just a natural fit with the HxA model.”

In contrast, the equity, diversity and inclusion (EDI) model that has become increasingly prevalent on North American campuses in recent years is antithetical both to the academic ideal and to Jews, she argued.

“For some Jews like myself, I realized very early on that the EDI ideology that’s become so predominant in academia and elsewhere, that it was terrible for Jews,” she said. “This model of the oppressed and the oppressor, it didn’t work. Jews did not fit into that mold.”

EDI is the opposite of what it claims to be, said Altman.

“I think it’s exclusionary, it discriminates against groups,” she said. “It’s antithetical to everything I believe in because I truly believe in inclusion and anti-discrimination.… I was very unhappy about the rise of the EDI ideology and, in my groups of people who are also similarly concerned about that ideology, I think Jews are overrepresented. That would suggest I’m not the only Jewish person who sees the fundamental conflict, the contradictions in the EDI ideology.”

Altman said few people would openly admit they oppose academic freedom.

“Really, it becomes about the definition of academic freedom,” she said. “When I say I support academic freedom, that’s the end of my sentence. What I look for when I’m talking to people is the ‘but’ that can follow. ‘Of course, I support academic freedom, but … there are limits.’ Things like that.”

In some cases, Altman thinks, this equivocation comes from a lack of understanding around the core principles of academic freedom.

“But then, there are some people who truly want to change the foundation of the term, the concept,” she said. “They truly believe that we should have limits on both our academic freedom and our freedom of expression more generally.”

In addition to the SFU branch, Heterodox Academy has a chapter at the University of British Columbia, Okanagan. While there are some HxA members at the Vancouver campus of UBC, Altman said, there is not yet an official chapter there.

For more information, visit heterodoxacademy.org.

Inclusion, but not for Jews

Simon Fraser University assistant professor Dr. Lilach Marom gave a lecture May 27 called Where is Antisemitism in EDI Discourses in Canadian Higher Education? How Did We Get Here, And How Can We Move Forward?

Prevailing trends in equity, diversity and inclusion on campuses and elsewhere often exclude Jewish people and discount antisemitism, according to a Simon Fraser University academic.

Despite extensive policies around racism, discrimination and related topics, many universities and academic organizations have no explicit references in policy to antisemitism, says Dr. Lilach Marom, an assistant professor at SFU, who focuses on anti-racism and inclusion in education with a focus on structural and institutional barriers to access.

“When we look at references to antisemitism and Jewish identity across EDI policies and action plans, we see that there is not much reference,” she said during a lecture May 27 that was part of Diverse Approaches to Research in Education, a seminar series co-hosted by Faculty of Education’s Research Hub and the Research Advisory Working Group. For example, resources from the Canadian Association of University Teachers include a self-identification survey, but under the category of race and ethnicity, there is no option to select “Jewish.”

In addition to Jewish identity, the experiences of Jewish people with antisemitism are often not specifically addressed. “Sometimes, it is not named when there are other forms of oppression and racism that are named,” she said.

EDI stands for equity, diversity and inclusion (in the United States, Marom noted, it is reordered as DEI). Equity, she said, is the removal of systemic barriers and enabling all individuals to have equitable opportunity and access to benefit from higher education. Diversity is about the variety of unique dimensions, identities, qualities and characteristics individuals possess along with other identity factors. Inclusion is defined as the practice of ensuring that all individuals are valued and respected for their contributions and are supported equitably.

EDI has become the prevalent framework to address issues of social justice and equity in Canadian higher education, said Marom. Fully 90% of higher educational institutions in Canada reference EDI in their strategic planning and 91% have an EDI task force or are developing one, according to a Universities Canada survey of members in 2022.

photo - Dr. Lilach Marom — Dr. Lilach Marom *(photo courtesy)*

Marom sees a number of reasons why antisemitism is excluded. Antisemitism is often categorized as religious-based discrimination, which reclassifies it outside the realm of anti-racism.

“Jewish people see themselves as a people, which means they have shared culture, language, history, religious texts and rituals,” said Marom. “But, within the North American context, Jewishness is conceptualized as a form of religion.”

This is specifically the case in Canadian law, where antisemitism is categorized under religious discrimination and reported under hate crimes motivated by religion.

This creates a disconnect when it comes to EDI, said Marom. “In most cases, EDI typically does not centre on religious-based discrimination,” she said. “So those things are on the margins, they’re not core to the EDI discourses.”

Settler-colonialism and decolonization are core concepts in EDI discourse, which presents challenges around the way Israel and Palestine are considered.

“I’m worried about the new antisemitism that emerges at the intersection of anti-racism and settler-colonial discourses,” she said. “Both those discourses are insufficient and incomplete to understand Jewishness, the Jewish condition or the situation in Israel-Palestine.… They create this forced binary between Jewish people as the embodiment of white privilege and colonial oppression, and Palestinians as racialized and indigenous. I think this binary is not only inaccurate, it also feeds into new forms of antisemitism.”

Settler-colonialism is a leading framework for analyzing Canadian history, said Marom. Applying that framework to Zionism and the formation of Israel in a simplistic way overlooks the long and complex history of that land and creates a false dichotomy between Jewish people as the embodiment of oppression and Palestinians as indigenous, she said.

These constructions fail to acknowledge the historical, cultural and religious ties of Jews to the land dating back millennia. They also don’t acknowledge that there could be places in which there are coexisting claims to indigeneity in Israel-Palestine.

Meanwhile, the construction of Jews as white and privileged, she said, reflects a “legal and cultural whitening of Jews in North America.”

“This is not to ignore the fact that Jews definitely have gained some privileges from their ability to assimilate and integrate in this mainstream North American culture and those possibilities were not open to members of other racialized groups,” she said. “Jews have definitely gained some privileges from this ability. However, this also feeds into some antisemitic tropes or stereotypes – Jews as a ‘model minority’ or ‘super powerful’ – and have put them in a position that is not really in and not really out. These in-between spaces [mean] they can be targeted on one hand by conspiracies from the right like the Great Replacement Theory, but also pushed against from the left as an embodiment of white privilege.”

The construction of Jews as white overlooks the self-identification of Jewish people, she said, and it doesn’t recognize the diversity of Jewish people. While in North America many Jewish people are Ashkenazi, in places like Israel, the majority of people are from Asian, Middle Eastern and North African backgrounds.

“In critical discourses, we don’t talk about race as skin pigmentation nor as biological constructs,” Marom said. “We talk about it as a form of social construct. If you think about race as a social construct, looking at the history of Jewish people with marginalization, exclusion and genocide, they cannot be put aside from anti-racism discourses and be absorbed into whiteness.”

It is not useful, she said, to participate in “any form of oppression Olympics. But I think we need to acknowledge that antisemitism is not following the typical path of other racialized groups, where hopefully there is less exclusion and more integration with time,” she said. “With Jewish people, many times when they thought they were most integrated and most included, this is when they faced the most extreme forms of exclusion and marginalization.”

Marom clarified that discussion about antisemitism and the protection and safety of Jewish people should not be confused with “protection” from challenging ideas.

“We need to be willing to step into risky discussions,” she said. “But I think what EDI does is really talk about impact. It talks about how can we be engaging in those difficult spaces while still feeling that we are being seen as human, that we are included, that we have space. I speak only on my behalf [but] I think this is the case with many Jewish faculty that I know. I don’t think that this is the way many of us [have felt] since Oct. 7.”

There is a balance to be found between academic freedom and protection of minority communities, said Marom – but the approach to this balance when it comes to Jews and antisemitism seems different than in other cases.

“I just find it very peculiar that a lot of my colleagues who usually are very sensitive toward issues of inclusion and belonging all of a sudden become the strongest supporters of academic freedom when it comes to the issues of antisemitism,” said Marom. “Not that academic freedom is not important – it is really important – I’m just curious to hear how come it becomes so important now when the people in question are Jewish people.”

She also cited a seminar on antisemitism and anti-Zionism that was sponsored by about 40 organizations, most of them Muslim and Middle Eastern academic groups.

“This we would never see on other issues, in which people from the outside explained to people on the inside what they need to know about themselves,” she said. There were some Jewish speakers at the event, she noted, but they came from a very specific ideological perspective.

“I’m not saying that they are not legitimate,” she said. “I’m not even saying that they’re not important and I don’t think that we need to define who is in and who is out to speak on behalf of the Jewish people – there is enough space in the world to speak. But I am worried for the tendencies in progressive circles to adopt those voices and put them in and check the inclusion box, because that is not how we do inclusion in any other circles.”

The principle of “nothing about us without us,” the idea that no approach toward a group should be adopted without the full and direct participation of the affected people, should not be overlooked when it comes to antisemitism, she said.

A video of Marom’s full presentation is available at youtu.be/FQbGiySUetM.

The omission of antisemitism

Many Jewish students are worried to go to campus in view of threatening and hateful messages and even open hostilities at some Canadian campuses. These are taking place within a wider context of antisemitic incidents in the wake of the eruption of the Hamas-Israel war.

The silence of some Canadian universities in addressing antisemitism, in particular when considered alongside otherwise active approaches toward equity, diversity, inclusion, decolonization (EDID) and racial justice needs to be explicitly addressed.

Legal action has recently been filed against some Canadian universities for failing to address antisemitism.

Anti-Palestinian racism, antisemitism

I’m an education scholar whose work centres on equity, diversity, inclusion, decolonization and anti-racism.

My engagement in this work has been shaped by my own background migrating to Canada from Israel 12 years ago. My graduate studies in Jewish history, with focus on Holocaust memory, made me attuned to injustice.

My migration was informed by concern my children wouldn’t be able to grow up without absorbing the racism against Palestinians that is pervasive in Israeli society. I now fear that my children, and students, will be absorbing antisemitism.

Antisemitism in society at large, on campus

Antisemitism — the prejudice, hatred, and oppression of Jews and one of the oldest forms of racism — is an ongoing concern in Canada.

There has been work at some post-secondary institutions to consider how EDID frameworks need to address antisemitism and also Islamophobia and anti-Palestinian racism both in the context of Israel and Palestinian issues and in the everyday.

But many EDID frameworks — both of specific institutions, and larger guiding frameworks — do not explicitly address these problems. For example, the Federation for the Humanities and Social Sciences’ 2021 “Charter on EDID,” which states the need for “a more resolute effort to achieve [EDID] in our disciplines [and] fields of inquiry,” mentions categories of race, ethnicity and does not name antisemitism.

Addressing covert and explicit discrimination

Because racism and discrimination are often covert in higher education institutions, EDID initiatives focus on creating systemic and institutional changes in all levels and aspects of institutions, including through policies, leadership, hiring, curriculum and student experiences. But this frame is also applied to specific discrimination cases and complaints in higher education.

Universities’ equity, diversity, inclusion and decolonization initiatives are emerging and should rightfully comprehensively respond to specific forms of racism and discrimination. For example, in 2020, work on the Scarborough Charter on Anti-Black Racism and Black Inclusion in Canadian Higher Education was launched and multiple universities have since signed it, pledging “shared recognition of the realities of anti-Black racism.”

Focus on decolonization

Inspired by the Truth and Reconciliation Commission and its 94 Calls to Action, decolonization and Indigenization of Canadian higher education plans have become central for conceiving EDID work.

For example, the second part of the Social Sciences and Humanities Research Council’s Igniting Change 2021 report, from the Advisory Committee on Equity, Diversity, Inclusion and Decolonization, focuses on “Principles, Guidelines, and Promising Practices of Decolonization.”

In Canadian universities, an EDID focus on issues of decolonization and racism is important, given histories and legacies of colonial oppression, racism, exclusion and marginalization affecting Black, Indigenous and people of colour in Canada.

Yet this focus, in specific institutional approaches to EDID, fails to address and at times downplays the history of antisemitism and its ongoing reality in Canada.

Whiteness and Jews’ ambivalent racialized status

Several factors have contributed to this. The majority of North American Jews self-identify as white. “Whitening” allowed white-passing Jews to become part of a white Christian mainstream in ambivalent ways.

This process has reduced Jewish heritage to simply a religious/faith affiliation, even while Jews remain vulnerable to pernicious white supremacist and antisemitic beliefs about Jewishness being “in the blood.”

No doubt, it is complex to identify Jews as a category under “race,” since such a categorization is reminiscent of Nazi ideology. On the other hand, if we understand race as a social construct, the absence of naming antisemitism in EDID frameworks is deeply problematic.

Tools to acknowledge antisemitism

This prevents scholars and educators from acknowledging the historical, institutional, ideological and cultural underpinnings of antisemitism.

Academics working on anti-racism issues trying to bring up antisemitism are often told this is not part of the EDID agenda.

A report by a senior adviser on antisemitism at the University of Toronto’s medical school described how instances of antisemitism were dismissed as political activism against Israel, protected under academic freedom even while this activism was rife with antisemitic dog whistles (such as seeing Jews as “controlling the media” or “owning the university.”)

This conflation points to EDID settler-colonial discourses that position Jews as white colonial forces.

This framing fails to acknowledge the historical, cultural, and spiritual ties of Jews to the land of Israel and also erases the reality that Jews both in Israel and in diasporic communities globally are not a uniform ethnic group. For example, about half of the Jewish population of Israel are “Mizrachi”, descendants of Jews from the Middle East and North Africa.

Not about shielding Israel from critique

Addressing the complexity of Jewish identities doesn’t mean justifying Israeli state politics or shielding Israel from critique.

Critiquing Israel is not antisemitism. Many Jewish and Israeli scholars have strong criticisms toward Israeli politics, just as many Jews object to the killing of civilians in Gaza, and support “free Palestine.”

CBC news video announcing the death of Canadian Israeli peace activist Vivian Silver who was killed in the Hamas attacks.

Unpacking history and current events is important for EDID work.

But portraying Jewish peoples as the embodiment of colonial oppression is an antisemitic trope that legitimizes hate and violence.

Antisemitic tones, slogans in political calls

Antisemitism was seen after Oct. 7 when some academics publicly celebrated the Hamas massacre as a form of decolonizing and liberation, while victim-blaming those murdered and kidnapped.

Colleagues shared video with me of people at University of British Columbia marching and chanting “there is only one solution: Intifada revolution.” For many Jews, this chillingly evokes the “final solution.”

In other protests, demonstrators have carried signs saying: “Keep the world clean,” portraying a trash can with a Star of David in it.

Including all experiences

The failure of EDID to address antisemitism makes Jewish students targets of microaggression and hate on campuses.

Universities must aim to create educational institutions in which all lived experiences are included.

A good way to address antisemitism would be for specific universities and the higher education sector to launch a task force. In so doing universities would also need to address hard political conversations surrounding Israel and settler colonialism. Universities have tended not to address this because of complexity, but this can no longer be avoided.

Jewish students should not be made to feel less than or illegitimate as they attend university. We have a responsibility to condemn and actively address antisemitism as part of our commitment to EDID.

Lilach Marom, Assistant Professor, Faculty of Education, Simon Fraser University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Going beyond numbers

Jews of Colour Initiative chief executive officer Ilana Kaufman speaks at Or Shalom on June 6. (photo by Cynthia Ramsay)

On June 6 at Or Shalom, Jews of Colour Initiative chief executive officer Ilana Kaufman spoke about Beyond the Count: Perspectives and Lived Experiences of Jews of Colour. She said JoCI commissioned the survey to find out how many Jews of Colour there are in the United States, “what are our experiences, what are our perspectives, what are our beliefs, and then, how do you parlay that information into making the Jewish community, quite frankly, less racist, more inclusive.”

Kaufman was in Vancouver from Berkeley, Calif., where she is based, to share the survey results with “congregational rabbis, agency professionals, educators, board members, Jewish Federation staff, community members of colour and allies,” said Shelley Rivkin, vice-president of local and global engagement at the Jewish Federation of Greater Vancouver, which organized and funded the series of meetings. “Jewish Federation had been in conversation with Ilana about the work of the JoCI for over a year,” she said.

Or Shalom’s Rabbi Hannah Dresner introduced Kaufman at the shul talk, and Kaufman dove into the data.

“Depending on the age range you’re thinking about … between eight to 20% of the U.S. Jewish community are community of colour,” with the higher numbers being in the younger age groups, she said. “Every day in the U.S., the number of Jews of Colour is increasing, not decreasing. In terms of the data for multiracial families … 20% of U.S. Jewish families identify as multiracial. You may not see the family members of colour, but we’re there. And, if you’re on the coast, that number goes up to 25%, or one in four families. And that number, of course, is getting bigger every day, too.”

Kaufman is working with colleagues to figure out how many Jews of Colour there will be about 20 years from now. By 2042 or 2043, she said, “depending on immigration patterns, the U.S. will become half People of Colour. The majority of those folks will be multiracial and, in the U.S. Jewish community, we don’t know the date [that will happen], but those patterns map onto the U.S. Jewish community as well.”

While Beyond the Count is not a truly representative survey, as that would have cost about a million dollars, which was beyond JoCI’s capacity, the organization “cast the net as far as we could from the Jews of Colour Initiative perch,” said Kaufman. “We were able to have 1,118 qualified survey respondents in our study. It’s the largest dataset of Jews of Colour in the U.S., maybe anywhere in the world, and it’s not representative at all.” The interviewees over-represented in many areas, such as level of education attained and engagement in Jewish activities.

Regarding the methodology, Kaufman said the survey “is unapologetically framed with Critical Race Theory.”

“From our perspective,” she said, “we can’t do this work without framing it in a context where racism is real, and the effects of racism are real. And it doesn’t implicate white people, it doesn’t marginalize People of Colour, it just reveals the infrastructural truth that allows us then to leverage that truth to make change.”

Feminist pedagogy also informed the work, said Kaufman, and “we used a counter-storytelling approach, which means, instead of white folks saying, People of Colour, tell me your story … we had Jews of Colour, our community, centre the conversation and the work to create shape around that.”

JoCI doesn’t define the term “Jews of Colour,” both because race is a social construct and because identity “has to be owned and carried by the self and so we don’t want to be in the business of telling people how to self-identify,” said Kaufman. The organization uses “Jews of Colour” as an admittedly imperfect conceptual framework, she said, pointing out that, while race may be a fiction, racialization is real, and JoCI operates from that space. For those who self-identify as Jews of Colour, JoCI wants to be a space for resources and support.

Kaufman spoke about “whiteness,” also a social construct. Citing historian Karen Brodkin, Kaufman said the G.I. Bill – which offered home loans, college loans and other benefits to veterans after the Second World War – was one of the moments “when European Jews became white.” Instead of rejecting the benefits until their “black and brown family members in uniform” were offered the same opportunities, “there were moments of passive acceptance of the tools of upward mobility that were offered to Jews of European background that were not offered to People of Colour in the United States at that time,” said Kaufman. “And that’s one of the ways that Jews moved into whiteness, from being a highly ethnicized people in the United States.”

But it is a conditional whiteness, she said, and Jews who had lived with a passive acceptance of privilege had that comfort destroyed in 2016 with Charlottesville, “when white supremacists and neo-Nazis reminded Jews who had enjoyed the benefits of whiteness that they’re not safe…. And, in fact, that white identity is not seen as white in the eyes of white supremacists and neo-Nazis.”

Kaufman said one of the ways we can have a more dynamic and thoughtful conversation is to recognize the extent to which racism harms white people. “Even the concept of whiteness is such a flattened idea of who we’re talking about,” she said. “And so, when you think about Jewish ethnicity and you think just about Jewish European ethnicity, it is vast and it is diverse and, at least in the United States, it’s been boiled down to bagels … this caricature of who the Jewish people are.” When we celebrate diversity and grapple with intercultural dynamics, she said, “white folks have a stake in the conversation that’s not about being the target of opposition, but a collaborative part of the conversation” and, to do that, “we certainly have to recognize the privilege that comes with whiteness or being perceived as white…. When we get past our understanding of privilege, we need to get into who we are as ethnic, racial beings, and everybody has an equal stake in that conversation,” she said.

Almost half of survey respondents (45%) selected two or more racial categories. “And that’s the fastest growing population of People of Colour in the U.S., multiracial people, and that also maps onto the Jewish community,” said Kaufman.

One finding of the survey was that most JoCs feel more comfortable in an environment that’s multiracial. “Jews of Colour feel a tremendous amount of stress when [they’re] the only one in a situation…. We have to help people feel welcome without [them] feeling like we’re singling them out,” she said.

Respondents participated in a wide variety of Jewish activities and organizations, including formal Jewish education, attending synagogue, being part of a Jewish youth group and traveling to Israel: 63% of respondents participated in two or more Jewish activities. Yet most JoCs report having had a range of negative experiences in Jewish communal settings. At the top, 75% of respondents agreed or strongly agreed with the statement, “Others have made assumptions about me based on my skin tone,” and 74% with the statement, “I have felt burdened with explaining myself/my identity.” At the lower end, 60% agreed or strongly agreed that “I have felt tokenized” and 58% that “I have been treated as if I don’t belong.”

“A tip on that,” said Kaufman. “Of course, we want to welcome Jews of Colour into our committees to do things that matter…. If we’re reaching for someone because of what we think they look like, we have to stop ourselves. We just have say, we’d love to have you on our committee, but we want to know what you want to be on our committee for, instead of telling them … what we want them on our committee for.”

As an example, when she was asked to be on board, she made it a condition that she not have to talk about diversity. “And so,” she said, “how do you bring people in for why they want to be there, what they’re good at, how they want to grow? You just ask, how do you want to grow professionally, personally? Maybe I can give you that community opportunity if you join us, which is way better than saying, I don’t know you, I don’t know what you like, but I want you on my committee because of how I think you look.”

Overwhelmingly, survey respondents did not feel that American Jewish leaders are adequately addressing “the specific needs of members/participants who are Jews of Colour,” “the need for greater racial/ethnic diversity in Jewish organizational leadership” or “racism/white supremacy within the American Jewish community.” The numbers improve with regards to how these leaders are addressing “racism/white supremacy outside of the American Jewish community.”

“There’s deep comfort in helping those people outside,” said Kaufman. “What happens when those people are in all of us? And how do we collectively adopt a ‘those people’ identity so that we can actually dissolve this barrier between us and them?”

The study focused on racism, not antisemitism, said Kaufman. “Historically, when the U.S. has talked about antisemitism, they haven’t been including Jews of Colour in that conversation. And so, generally, when you hear about who’s being supported by the organizations fighting antisemitism in the U.S., you never see Jews of Colour included in that conversation.”

JoCI has had to be very careful, she said, so that the survey doesn’t become a tool to fight antisemitism among People of Colour. “The Jewish community and our colleague organizations who deal with antisemitism in the U.S. often use a dynamic of anti-Black racism to create support to fight antisemitism, and this has split People of Colour from Jewish people who [are] white.” She talked about the importance of taking on white supremacy. “Inside of white supremacy is both racism and antisemitism,” she said. “And I think it’s incumbent upon the U.S. Jewish community to look at racism and antisemitism side by side and, in our context, the container that holds that is white supremacy. So, I’m very interested in fighting antisemitism, I’m very interested in fighting racism and, I have to say that, in my family’s life and the lives of a million Jews of Colour in the United States, is for us to talk about white supremacy and to target racism and antisemitism in the same breath, at the same time. Because the piece is, we need to be in a relationship with our Muslim brothers and sisters, our Christian brothers and sisters, our family members all in between, because we’re all under threat from the white supremacists…. I’m very interested in fighting antisemitism but I’m not interested in fighting antisemitism if it only means we’re fighting for white, Jewish people.”

Beyond the Count makes four recommendations: support organizations and initiatives led by and serving Jews of Colour; shift organizational leadership to more accurately reflect the diversity of American Jews; prioritize creating spaces and places for discourse and dialogue with and among Jews of Colour; and promote further research by and about Jews of Colour.

Kaufman “helped us better understand the nuances and diversity of the JoC community and how systems of inequality are perpetuated in our own community,” said Rivkin in an email to the Independent. “The issues identified in Beyond the Count must be taken seriously, we can’t offer token solutions. We have to be intentional and first engage Jews of Colour to find out what they see as the key priorities and what path should be taken going forward.”

To do that, Rivkin said, “A key role of Jewish Federation is to bring stakeholders from across the community together to address critical issues and facilitate discussions…. One of our next steps is to explore the feasibility of conducting either a B.C. or Canada wide survey to gain a better understanding of the local JoC perspective.”

To read the full text of Beyond the Count, visit jewsofcolorinitiative.org.

Seeking diverse voices

Jimmy Chow, Burnaby resident and prop master since 1973. Burnaby Village Museum’s Many Voices Project is focusing on stories from people and communities who haven’t had the opportunity to add to the historical record. (photo from Burnaby Village Museum, BV022.21.25)

With its Many Voices Project, Burnaby Village Museum is focusing on stories from people and communities who haven’t had the opportunity to add to the historical record, including members of the Jewish community who have a Burnaby connection.

The museum is documenting the diverse lives of people connected to Burnaby, capturing stories of all areas of life in the city, including school, work, recreational activities, social events, family activities, and more. Anyone who has a meaningful and personal connection to Burnaby has an important story. However, to date, the museum has more personal accounts and historical information about people with British or European backgrounds, and is seeking to continue diversifying its collections by interviewing a wider range of people. This may include cultural minorities, people of colour, and sexually and gender diverse people.

How will interviews be used?

The Burnaby Village Museum is the primary historical resource for the City of Burnaby. It encourages understanding, appreciation and enjoyment of and participation in Burnaby’s unique history, and fosters a shared sense of community and identity for the citizens of Burnaby and visitors.

A big organization, the museum offers many ways to connect and learn. It has a heritage village and carousel, but also runs school programs, summer camps and public programs for people of all ages and backgrounds. In addition, it manages a collection of 50,000 historical artifacts, as well as archival materials, many of which are on display in the village. However, about 60% of the collection is stored in a secure vault and made accessible online via the website heritageburnaby.ca. The museum is always collecting and refining its holdings, and taking new donations that help tell the story of Burnaby’s history. The oral histories conducted will become a part of this growing archival collection.

The information contained in such interviews is invaluable. Museum researchers who work on new exhibition content and educational programs draw heavily on these historical records to help tell stories. They use the information to write text and shape how stories are told.

Why interviews?

Oral history interviews are a rich and textured way to capture history. Voice recordings capture more personality, details and subtleties than can the written word. Many people don’t have more than an hour or two to devote to the museum, and that is completely understood. An interview captures a tremendous amount of information in a relatively short period of time.

Why online?

Heritage Burnaby is the city’s searchable database for all things history. It holds community assets, heritage services and historic collections and adds new holdings daily. Many researchers – genealogists, reporters, university professors and museum professionals – access records regularly. Through Heritage Burnaby, this work benefits many more people than those who work at the museum.

Alternatives to interviews?

Sometimes sitting down for an interview can be intimidating, especially if you haven’t done something like this before. The museum is always collecting artifacts, original photographs, documents and ephemera related to life in Burnaby. Consider looking at your collections and family items, and making a donation to the museum, which aims to preserve its collections in perpetuity so that people many generations from now can see what life was like in Burnaby.

The museum also has options for those who would like to be interviewed but would prefer to use a pseudonym, or have their recording released at a later time.

Want to know more?

Burnaby Village Museum has a few open house events coming up that people are welcome to join. These events will be held on the afternoons of June 24, July 22 and Aug. 19. Come meet the team conducting the interviews. These sessions also will provide a private tour of the museum’s collections vault, where the archives are held. This will be followed by a short tour of the village, highlighting the ways that oral histories have been used in exhibitions.

For more details and times, register with Kate Petrusa, assistant curator. Petrusa is also the person to contact if you or anyone you know would like to share stories with the museum, or have questions about the Many Voices Project. She can be reached at 604-297-4559 or kate.petrusa@burnaby.ca.

– Courtesy Burnaby Village Museum

Building bridges to inclusion

Volunteers from the Jewish community turn up each June to prepare, label and deliver freshly cooked meals to Black families as a sign of community support. (photo by JFS photo by Madison Slobin)

How do you build a more inclusive Jewish community, one that thrives on diversity? For Vancouver’s Jewish Family Services, says chief executive officer Tanja Demajo, resilience starts with building bridges. And it flourishes with finding common links between cultures.

During the last few years, JFS has been expanding the programs it offers to Jewish communities throughout Metro Vancouver, and looking for new ways to enrich conversations around diversity and inclusion.

Projects like the Shiva Delivers partnership with Vancouver’s Black community and Twice Blessed 2.0: The Jewish LGBTQ2SIA+ Initiative are helping forge alliances and cultural understanding.

Sharing home-cooked meals

Shiva Delivers, which provides traditional home-cooked meals to Black families dealing with loss and grief, was started by Madison Slobin and Becca Schwenk in 2020 following the death of George Floyd, who was killed on May 25 of that year during a routine traffic stop by Minneapolis police. His death ignited protests in cities across North America, including Vancouver. According to Demajo, Shiva Delivers emerged as “a response to the social injustice and the grief that the Black community were experiencing.” (See also jewishindependent.ca/providing-comfort-and-hope.)

Slobin and Schwenk ran the program independently the first year with a cadre of volunteers from the local Jewish community. In 2022, JFS jumped on board, offering its kitchen as an operation centre for the project, which takes place every June. According to Slobin, Jewish families from across Vancouver signed up to cook full-course meals and carry out the deliveries, inspired by the very Jewish tradition of responding to tragedy and mourning with food.

“When someone in our community is grieving, we support them with food and with showing up and saying, ‘we’re here for you,’” Slobin said, noting that the concept was popular with volunteers from the start. “We had young Jews participating, we had Orthodox Jews participating, we had [people] from all spectrums [of the community].”

According to Demajo, news about the program arrived at the right time for JFS.

“JFS was going through this exploration of how do we work with and reach out to different communities,” Demajo said. “What we really learned was, first of all, a large Jewish community was interested in making this connection and intercultural exchange … with the Black community and showing their solidarity. And, on the other hand, the Black community was just touched by the fact that another cultural group offered that support.”

Demajo said she received many expressions of thanks from Black community members stunned by the gesture – and the elaborate dishes. “Are all Jewish people such good cooks?” one person called to find out. “Your food is amazing!”

But the project also helped JFS confirm that there were members of the Black community who were Jewish but not affiliated with the Jewish

community. Demajo said she realized this when a young woman who had received one of the dinners contacted her to ask why the Jewish community was doing this.

“Well, you know,” Demajo told the woman, “we have Black people in [our] community as well, and we want to build bridges and reach out [and] learn from each [other’s communities].” A moment later, Demajo said she heard the woman’s child calling to her. The child was speaking in Hebrew. “And that kind of took me back a little bit,” Demajo admitted.

It turned out the woman had moved here from Israel some years earlier but wasn’t participating in the Vancouver Jewish community. “Even though I lived in Israel,” she told Demajo, “I’ve never felt part of the community here.”

“And I realized at that moment,” Demajo said, “how important this [program] is, because we don’t know who the people are that we seem to support, until we actually do reach out and hear these stories.”

Slobin said the project not only inspires more opportunities for sharing between the two communities, it’s helping convey an important message to Black Jews that they are indeed a welcome part of the Jewish community. “Every single year that we have done it, we have had Black Jews participate and express how meaningful it is for them to see their own community recognize them in this way,” said Slobin.

Being more welcoming

Twice Blessed 2.0: The Jewish LGBTQ2SIA+ Initiative formed in response to a survey that JFS and JQT Vancouver (a volunteer-run Jewish queer and trans nonprofit) compiled in 2021 to determine the needs of the local LGBTQ2SIA+ community. The results were released earlier this year.

Some respondents said they feel unwelcome in the greater Jewish community, while others stated they feel ostracized by the LGBTQ2SIA+ community because they are Jewish. Most respondents felt that clear “‘indicators of support’ for the LGBTQ2SIA+ community would make them more inclined to participate in the Jewish community.”

“Our commitment to diversity and inclusion must speak through our actions, and not only our words.

Although not an easy task, it is an imperative one,” wrote Demajo and JQT executive director Carmel Tanaka in the report, which can be found at jqtvancouver.ca/twice-blessed-2. (See also jewishindependent.ca/thirteen-calls-for-action.)

“One of the lessons we need to learn is, how do we make our agency more welcoming for different people?” Demajo said, “And, very simply, how do we do that in a dignified way?”

These questions are also helping JFS reexamine how it’s interacting with other cultures and communities when it’s providing social and economic support to Jewish families.

“I think it’s important for us as a community to understand the clients that we support live in very diverse neighbourhoods, which means that probably, on a daily basis, they see a lot of diversity and they live in those circles. When we as an agency provide certain supports to one targeted group and exclude their neighbours … that creates a lot of tension that gets reflected in their day-to-day life. So, at the end of the day, we all go home but they have to deal with the aftermath of the way we provided services … and this is why, on our end, it became really clear that, in order to support our clients, it’s not just a question of providing services directly to them,” explained Demajo. “It’s also ensuring that they have a safe community, a community of allies, a community that they can rely on when we’re not around. By building these bridges between all these different groups, I believe that we can create that.”

Learning from the past

JFS is currently exploring a number of new projects focused on diversity and social inclusion, both within the Jewish community as well as forming relationships outside its cultural space. JFS’s the Kitchen is often the meeting space.

“I think the beauty of having a kitchen is having a space for, again, sharing the stories and experiences through food,” Demajo said.

Recently, JFS has been partnering with organizations like CIJA and the Jewish Federation of Greater Vancouver to explore ways in which different cultures can share their culinary traditions, stories and passions.

Demajo said JFS is also doing a review of some of the programs it has offered in the past. “We really want to learn from things that went well, things that did not go well, and we understand in this space that there will be a lot of road [to travel], which is not easy. But it takes a lot of courage to step outside of that comfort zone as well.”

About tikkun olam, repairing the world, she said, “Conversation may start with a handful of like-minded people, but it takes diversity and acceptance to build an inclusive community.

Jan Lee is an award-winning editorial writer whose articles and op-eds have been published in B’nai B’rith Magazine, Voices of Conservative and Masorti Judaism and Baltimore Jewish Times, as well as a number of business, environmental and travel publications. Her blog can be found at multiculturaljew.polestarpassages.com.

Lights shine united at RJDS

On Dec. 12, Richmond Jewish Day School hosted Cornerstone Christian Academy, Richmond Christian School and Az-Zahraa Islamic Academy. (photo from RJDS)

For the second year in a row, Richmond Jewish Day School hosted a holiday celebration at the school to promote community care, empathy and understanding.

On the morning of Dec. 12, the Shine a Light project saw three schools joining RJDS to share their winter traditions. The posting on RJDS’s Facebook page reads: “Cornerstone Christian Academy made 3-D stars to signify the star of Bethlehem, Az-Zahraa Islamic Academy made lanterns to represent light in Islam, Richmond Christian School made a stained-glass craft and talked about the advent season and, finally, our school taught the others how to play the dreidel game! We all have a role to play. Today, we dispel the darkness on antisemitism and hatred.”

“Last year, we did an evening event during Hanukkah called A Celebration of Light and invited members of the Highway to Heaven community,” RJDS principal Sabrina Bhojani told the JI.

The No. 5 Road area in Richmond, which is home to RJDS, is also home to some 20 different religious and/or cultural institutions, hence the moniker “Highway to Heaven.” Richmond Mayor Malcom Brodie and Ezra Shanken, chief executive officer of Jewish Federation of Greater Vancouver, were among the attendees last year – and this year – along with several city councilors and others.

“This year, we changed the name and format to create a more kid-friendly celebration, and invited various schools to attend,” said Bhojani. “Activities of the students included those that showcased their personal winter-themed traditions and included singing and arts and crafts.”

photo - This year's Hanukkah celebration featured several activities for the kids — This year’s Hanukkah celebration featured several activities for the kids. *(photo from RJDS)*

The Shine a Light program was made possible by a grant from the Jewish Federations of North America, said Bhojani.

In addition to her land acknowledgement on Dec. 12, Bhojani said, “We also acknowledge the Elders, the keepers of traditional knowledge, wisdom and Indigenous ways of knowing. We have much to learn about resilience and responsibility. We commit to asking questions, being open to learning from others and acknowledging that that which we do not know.

“We also commit to make the community we share with you a more peaceful, loving and safe place through the First Peoples’ principles of learning.”

photo - kids doing arts and crafts — *(photo from RJDS)*

With regard to the day’s program, she said, it was “designed to help each of us develop our understanding and respect for one another’s faith and culture while growing in appreciation, understanding and commitment to our own faith traditions and their meanings. We hope that, through education and events like this one, we will collaboratively encourage people to work together, sharing the responsibility for addressing stereotyping, prejudice, racism, discrimination, antisemitism and social exclusion.”

She noted, “Today, as we gather together, we celebrate the unity and the unique religious coexistence of where we live. I hope you are reminded that is up to each and every one of us to be a ‘Shine a Light’ in the darkness of racism and discrimination.”

One parent who saw the event photos on Facebook wrote Bhojani an email. Having experienced antisemitism, they wrote: “What RJDS is teaching, its values, and [the] education the children are receiving, it’s world changing. It’s hope. It’s proof of a better future.”

A new creative arts market

Siblings Becky, left, and Margaux Wosk (photo from We Belong!)

The first-ever We Belong! Festival will take place Aug. 27 in Downtown Vancouver. Organized by siblings Margaux and Becky Wosk, We Belong! is a “one-of-a-kind creative arts market with a focus on giving disabled artists the opportunity to showcase and sell their art.”

Margaux Wosk is a self-taught artist, an activist and a disability rights advocate, fighting for disabled small business owners to get resources. Becky Wosk is an artist, designer, writer and musician; she and Emmalee Watts form the duo Hollow Twin.

Margaux Wosk started their business, Retrophiliac (shopretrophiliac.com), more than 10 years ago. Its focus is on visual art.

“Being an openly autistic person,” said Wosk, “I found that there was a void in the marketplace for the type of items I wanted to see and purchase.

“My business has really ramped up in the last five years,” they continued, “and I focus on autistic, neurodiversity and disability pride items, such as enamel pins, patches and stickers. I design retro-inspired pins, stickers and patches as well. I also have other items I offer and I have over 26 retailers between Canada and the United States.”

Wosk also uses their business “as a way to talk to the government about disabled small business owners” and they have gone to the provincial budget meeting two years in a row “to rally for funding and resources for other people like myself.”

They explained, “Currently, as it stands, we have no resources, and any of the funding that goes to ‘inclusive employment’ only goes to employers that hire disabled people, not disabled people who own their own business.”

Part of the mission of the We Belong! Festival is to raise awareness.

“I have been part of other markets and I do enjoy it, but none of them meet all of my needs,” said Wosk. “I find that sometimes there are financial barriers, sometimes the events are just too long and I find that it can take a toll on my mind and body. I wanted to create something with little barriers for other disabled artists and we were lucky enough to be the recipients of the Downtown Vancouver BIA’s [Public Space] Vibrancy Grant. This way, we won’t have to charge our vendors any costs and we can provide them tables, canopies and chairs. I want people to see what we’re all capable of.”

The Downtown Vancouver Business Improvement Association helped secure the market’s space at 855 West Hastings St. (Lot 19), and it is being provided free of charge. The location, which is between Burrard and Howe streets, is close to Waterfront Station and other public transit points.

“Once the location and date were confirmed,” said Becky Wosk, “we were able to figure out how many vendors we can accommodate and, from there, we put out a call to artists/makers. We have a specific budget to work with, so we have been able to gather quotes for the supplies we will need to make this event successful.

“When working on an event,” she said, “it’s important to work backwards from the date that you have secured and determine what needs to be ordered/booked in advance of that date – for example, canopies need to be booked 30 days out etc. [There are] lots of small details to be mindful of!”

In addition to the vendors who will be selling their creations, the market will include four nonprofits: Artists Helping Artists, Curiko, the Jewish Community Centre of Greater Vancouver’s Art Hive, which is run by Leamore Cohen, and the BC People First Society, on whose board Margaux Wosk sits, as regional director, Lower Mainland West.

While the deadline to apply as an exhibitor has passed, the Wosks are still looking for volunteers to help with set up and tear down. Anyone interested should email webelongfestival@gmail.com.

The Aug. 27 market runs from 11 a.m. to 3 p.m.

Thirteen calls for action

The recently released report, Twice Blessed 2.0: The Jewish LGBTQ2SIA+ Initiative, offers a hint of just how diverse the Metro Vancouver Jewish community is. In that diversity lies challenges and opportunities.

“Embarking on Twice Blessed 2.0: The Jewish LGBTQ2SIA+ Initiative has been an important step in acknowledging our gaps and our commitment to learn and work towards diversity and inclusion in the Jewish community,” write Carmel Tanaka, founder and executive director of JQT Vancouver, and Tanja Demajo, chief executive officer of Jewish Family Services Vancouver, in the final report’s preamble. “It is important to identify the work that has and has not been done. Taking pause and asking ourselves: Where are we today? What prevents us from engaging deeper into these conversations about diversity and inclusion? And where do we want to go?”

“The word diversity is used so often these days, but it is not easy to define what it means on a day-to-day basis in an environment such as JFS,” Demajo told the Independent. “This process started simply by acknowledging ‘we don’t know what we don’t know’ but we are willing to learn. Carmel and I started conversations about the LGBTQ2SIA+ community and how open JFS is to their members. Saying everyone is welcome is not enough, it takes much more commitment and work. There could have been other ways to engage in that conversation, but we started with the training and learning about the work done in 2004.”

“We are honoured to have collaborated with Dr. Jacqueline Walters, who did the 2004 survey that never saw the day of light,” said Tanaka. “It is so rare to be able to include those who have come before us in ways that help with continuity and give the opportunity for healing. A lot has changed since 2004, not just in the Jewish community on LGBTQ2SIA+ inclusion, but also more broadly, especially surrounding language and terminology. So, we paid homage to the 2004 questions and updated how these questions were asked in 2022.”

Developed from the 2004 community needs assessment conducted by JFS, many of the 2022 questions were the same, but others were added or reworded to reflect changing times or for clearer results. The survey was distributed over a two-month period this past spring, and 111 people responded, compared to 56 responses in 2004; there were three people who responded to both surveys.

The majority of respondents to the 2022 survey were in the 30-39 age bracket (or older) and ethnically self-identified as Jewish, in addition to being Canadian and of varying European identities. Of the 111 respondents, 31.8% identified as disabled (mental health, chronic pain, etc.) and 24.1% as neurodivergent (ADHD, autism, anxiety, PTSD). In 2022, half of respondents identified themselves as cultural Jews, with one-third practising other religions or ways of life; 50% were in multi-faith/racial/ethnic/cultural relationships.

These were just some of the findings indicating that there is broad diversity within the Jewish community. The findings, in part, were generated by the open-endedness of many of the questions.

“JQT approached the creation of the 2022 survey with great care and intention – a love letter to the Jewish queer and trans community,” said Tanaka. “It was and remains extremely important to JQT that the experience of filling out this survey was not triggering for those who are on the spectrum of Jewish and LGBTQ2SIA+ identities. All too often, these types of surveys, which ‘study’ our communities, don’t allow for self-identification (are not asking open-ended questions), instead forcing those being surveyed into checking boxes – boxes that either don’t fully encompass who we are and/or other us and/or are hurtful to us.”

When she saw the results, Demajo said, “I had this moment of realization that there is much social justice work that we need to do in order to reach out to those who need the support. One of the questions we ask ourselves often is ‘who are we missing and why?’ This survey and the answers we received made it clear that the community we are supposed to serve is very diverse and requires us to wrestle with questions of gender, race and religion. Some may argue that these are political questions but, for us, these are questions that impact our service delivery. If someone doesn’t feel welcomed in our space, no matter how dire their needs are, they will not accept the support.”

“The finding that most resonated with my personal experience is that, today, so many of us in the JQT community are mixed like me and/or are in mixed relationships like my family – mixed racially, culturally, ethnically, religiously, etc.,” said Tanaka, who self-describes as queer, neurodivergent and Jewpanese. “Growing up in Vancouver’s Jewish community as a mixed kid was pretty isolating. It’s great to see that the future of the Jewish community is mixed!

“The finding that surprised me the most was how many Jewish queer and trans people identify as white or Caucasian when asked about their ethnicity and race,” she added. “It wasn’t too long ago when Jews were not considered white, so it’s sobering to learn of this shift in identity.

“The finding that made me the most sad,” she said, “was how the JQT community, especially our seniors, feel about aging and entering long-term care. Honestly, it’s terrifying.”

Some of the comments made by seniors who responded to the survey were: “As a transgendered Jew long-term care is a frightening prospect as transgendered seniors are often abused in long-term care”; “Worry that my relationship will not be seen as real”; and “I fear that it will be primarily heterosexual and that I will have to go back into the closet.”

Among the 13 calls for actions made in the report are: “Develop inclusive care services for Jewish LGBTQ2SIA+ seniors” and “Ensure that senior care home intake adequately assesses the needs of LGBTQ2SIA+ residents.”

Jewish Federation of Greater Vancouver supported the survey, and one of the other recommendations is to allocate some of the annual campaign funds to the “operational costs of providing year-round Jewish LGBTQ2SIA+ programming for all ages and community outreach in both Jewish and LGBTQ2SIA+ communities.” More education is recommended, including diversity, equity, inclusion (DEI) training, and more “open discussion with rabbis, synagogues and boards to adopt an ‘open tent’ policy regarding intermarriage.” To see the full set of recommendations, visit jqtvancouver.ca/twice-blessed-2.

That all four of the 2004 recommendations still apply – more education of community leaders, a larger Jewish presence at LGBT activities, inclusion of LGBT Jewish community members on Jewish committees and boards, and increased LGBT presence at Jewish events – indicates the challenges of change, the report notes. However, Twice Blessed 2.0 also highlights some progress, including JQT’s recent partnering with the Vancouver Jewish Film Festival on a queer Jewish film, with the Zack Gallery on the first Jewish LGBTQ2SIA+ art exhibit and with the Jewish Museum and Archives of British Columbia on the first B.C. Jewish Queer and Trans Oral History.

As for JFS, Demajo said the agency’s priorities for the next year are “allocating funds for further training and awareness building” and to “partner on initiatives with LGBTQ2SIA+ agencies, ensure LGBTQ2SIA+ friendly Jewish mental health support, [and] adjust our policies to include DEI.”

She said, “JFS is in a unique position in the community to touch lives of a diverse community. At the same time, those we support don’t always reach out to us, we need to reach out to them. And, in order to do that, sensitivity, understanding of social justice and intersection of culture, gender, race and religion is essential for our ability to do the work in a sensitive and uplifting way.”

Another of the calls for action is for the adoption of a “Nothing about us without us” approach and Tanaka thanked Demajo and JFS for doing just that.

“Building trust between the JQT community and JFS, learning from one another, is the key to building a healthier Jewish community,” said Tanaka, noting that JQT is a volunteer-run group and “the only homegrown Jewish LGBTQ2SIA+ nonprofit in Canada in operation today,” funded solely by donations and grants.

JQT has presented the findings to the JFS board and in staff training, and would like the opportunity to present them to other local Jewish organizations. However, response to the report has been quiet, said Tanaka, who postulated that there is a “fear of airing dirty laundry.”

“The truth is that we’re not here to point fingers,” she said. “We’re here so that queer and trans Jews – and, in general, marginalized Jews on the periphery of the Jewish community, whether they be Jews of Colour, patrilineal Jews, disabled Jews, queer and/or trans Jews, etc. – can also benefit and have access to the same infrastructure as the mainstream Jewish community.”

Cynthia Ramsay is a member of the JQT Vancouver board.