February 9, 2015: It’s time for the media to refer to terrorists as terrorists

By Michael Regenstreif

For years, I’ve been bothered whenever I’ve seen mainstream media reporters or anchors use the word “militant” rather than “terrorist.” Boko Haram can massacre thousands of innocent civilians in a single day in Nigeria and be described as a “militant” group on The National because CBC policy apparently forbids using the word “terrorist.”

Canada is a bilingual country and, with our leaders often switching back and forth between French and English, it’s not unusual to hear them use words from one language while speaking the other – particularly when they are speaking their second language.

Case in point is the word “militant.” While an anglophone might understand that it has become a media code word for “terrorist,” to a francophone, a militant is simply an activist. It’s common to hear Quebec politicians – at the federal, provincial and municipal levels – whether speaking in French or in English, describe their party activists as “militants,” or to hear references to “union militants” or “environmental militants.” And, in a country where many francophones work in English-language media, I’ve heard organizations like Physicians for a Smoke-Free Canada referred to as “a militant group.”

Yes, in Canada, you can hear the same word used to describe both mass murderers and doctors who want to prevent the many thousands of deaths per year in this country that result from tobacco use.

I’m writing this on January 30, just as this issue of the Ottawa Jewish Bulletin is about to go to press. Earlier today, as I drank my morning coffee, I read an article, “The language of terrorism,” by Dylan Robertson in the Ottawa Citizen, which discussed how politicians and other policy-makers use terms such as “jihad,” “Islamist” and “war” to manipulate debate around terrorism policy.

In the article, Robertson – a young journalist on a year-long fellowship that has him assigned to the Citizen’s parliamentary bureau for six months before moving on to the Calgary Herald for another six months – offered a description of what Hamas is all about.

“Hamas is a powerful Palestinian political party with a militant wing that Canada and other countries deem a terrorist group,” he explained.

It sounds so benign to see Hamas described as “a political party with a militant wing.”

But it’s not benign at all, and it bothers me to see the same word used to describe a Hamas suicide bomber out to kill as many children on as possible on a school bus in Israel and an NDP campaigner knocking on doors in Outremont trying to get Tom Mulcair re-elected.

To be clear, Hamas – which seized control of Gaza in 2007 in what was essentially a Palestinian civil war with Fatah – is, despite the vagueness of the Citizen article, a terrorist organization and has long been recognized as such by Canada.

And it was not Prime Minister Stephen Harper’s Conservative government that designated Hamas a terrorist organization. It was then-prime minister Jean Chrétien’s Liberal government back in 2002 – five years before Hamas seized power in Gaza – which made that designation.

Hamas is not about electoral politics. It is about suicide bombings, kidnappings and seemingly endless rocket barrages aimed at civilian communities. It’s not a political party. It’s a terrorist organization whose covenant calls for an Islamic state encompassing all of Gaza, the West Bank and Israel. It’s a terrorist organization whose covenant both denies the Holocaust and advocates genocide against Jews.

Words matter, and in these times, when terrorist attacks – whether against children in Sderot; cartoonists, Jews and police in Paris; villagers in Nigeria; stockbrokers and firemen in New York City; or whomever wherever – have become much too commonplace, it is time for the mainstream media to start referring to terrorists as terrorists.

January 26, 2015: Dark times in the City of Lights

By Michael Regenstreif

The news from Paris this month was shocking and tragic. It began, January 7, when Islamist terrorists attacked the offices of Charlie Hebdo, a satirical magazine known for its uncompromising skewering of politicians and religion. Ten of the magazine’s staff members – mostly editors and cartoonists – and two police officers were massacred.

The next day, a policewoman was murdered in what first seemed to be an unrelated incident.

And, then, on Friday, January 9, when the Hyper Cacher kosher supermarket was crowded with Jewish shoppers preparing for Shabbat, a terrorist from the same al-Qaida-inspired cell as the Charlie Hebdo murderers, entered the store, killed four of the shoppers, and took many more hostage.

At about the same time as the Hyper Cacher events were unfolding, police had the Charlie Hebdo terrorists under siege. In almost simultaneous raids, the terrorists in both locations were killed and the hostages freed.

We later learned that the policewoman killed on January 8 was murdered by the Hyper Cacher terrorist. In all, 17 people were murdered during the three days of terror. The “City of Lights,” and the surrounding areas, had become places of so much darkness.

Almost all of 17 murdered victims were killed for one of three reasons.

• Ten were killed because they worked for a magazine the terrorists took offence to for its depictions of the Muslim prophet, Muhammad, the founder of Islam. Many Muslims believe it is forbidden to depict Muhammad in any way – let alone mockingly as many Charlie Hebdo cartoons had done over the years.

Perhaps it should be noted that the Charlie Hebdo cartoonists had no sacred cows when it came to skewering religion. They were equal opportunists who would offend Christianity, in particular Roman Catholicism, France’s dominant religion, Judaism and other religions no less than they would Islam.

In 2008, Charlie Hebdo actually fired one of its cartoonists because he refused to apologize for an antisemitic cartoon that drew complaints from the Jewish community.

• Three more were killed because they were police officers, representatives of the French state. Some might argue that two of them were killed because they just happened to be on the scene of the Charlie Hebdo attack, but that argument cannot be made about the policewoman murdered the day after. And, in reality, the police on the scene at Charlie Hebdo were there because the state’s fundamental values of freedom were under threat of precisely the kind of terrorist attack that took place. Ironically, one of the murdered policemen at the magazine massacre was himself a Muslim.

• The final four victims were killed simply because they were Jewish. Exactly seven decades after the end of the Holocaust, European Jews were murdered just because they were Jewish.

As National Post columnist Christie Blatchford asked, “It’s curious, isn’t it, how, for some people, when push comes to shove, it’s always about the Jews?

“Does anyone believe for a minute that, when Amedy Coulibaly, in presumed solidarity with his alleged associates the Charlie Hebdo killers, chose to make a grand gesture, he randomly picked a Hyper Cacher supermarket on the eastern edge of Paris?”

And it wasn’t just about the Jews for the terrorist who attacked the kosher supermarket. Antisemitic conspiracy theories quickly surfaced about the Charlie Hebdo attack. The most prevalent of them spread by some anti-Israel activists like Greta Berlin who blamed the attack on Mossad agents posing as Islamist terrorists.

While Wikileaks didn’t blame Israel for the attack, it did take to Twitter to say the “Jewish pro-censorship lobby” legitimized the attacks on Charlie Hebdo because of the complaints about the antisemitic cartoon in 2008.

I mentioned that each of the 17 murdered victims was killed for one of three reasons. Actually, one of the victims of the Charlie Hebdo massacre was killed for two reasons.

Columnist Elsa Cayat was the only woman killed at Charlie Hebdo. Apparently, the terrorists told the women on the scene they would not be killed. They made an exception, though, for Cayat because she was Jewish. So, it wasn’t just about the Muhammad cartoons for the Charlie Hebdo terrorists; it was about the Jews for them too. Another of the victims, 80-year-old cartoonist Georges Wolinski was also Jewish.

These attacks were the latest in the long string of antisemitic incidents that have had many in France’s Jewish community – the second largest Diaspora community in the world – questioning whether they have a future there.

If there was any silver lining to those terrible in events in France, it was the unprecedented solidarity of literally millions and millions of French citizens who marched through the streets of Paris and in other French cities on January 11 standing solidly against terrorism and for the principals of Western democracy and human rights.

The Paris marchers were joined in the streets by dozens of world leaders at the head of the demonstration. And, among their front ranks, standing just a few feet apart, were Israeli Prime Minister Benjamin Netanyahu and Palestinian Authority President Mahmoud Abbas. While some might be cynical about the of the two of them marching together – especially with all that has been revealed about the machinations behind both being there – it was a symbolically significant moment.

In light of such terrorism and the clear rise in antisemitism across Europe, the world and its leaders need to keep up this united front – and take it well beyond mere symbolism.

December 8, 2014: Legendary folksinger Woody Guthrie and his Chanukah songs

By Michael Regenstreif

On page 17 of this issue, there is a JTA Chanukah feature that centres on a current exhibit at the National Museum of American Jewish History in Philadelphia, which focuses on the relationship of Chanukah music and Christmas music, specifically noting contributions of Jews like Irving Berlin, the composer of “White Christmas,” to Christmas music and of non-Jews like legendary folksinger Woody Guthrie to Chanukah music.

I was particularly happy to see the mention of Guthrie in the article as I’ve been interested in Guthrie and his songs and other writings since I was a teenager. Guthrie, one of the most important and most influential folksingers of the 20th century, wrote thousands of songs in a period of about a decade-and-a-half beginning in the late-1930s, the best known of which is “This Land is Your Land.” The vast majority of those songs were never recorded. Most were unseen and unknown sets of lyrics, without sheet music, in Guthrie’s notebooks and other papers.

In the 1990s, my friend Nora Guthrie – Guthrie’s daughter – began to organize her father’s archives. Coming across these thousands of unknown and unheard songs, she began to recruit appropriate contemporary composers to set some of them to new music. About 15 years ago, Nora told me that she’d found dozens and dozens of Jewish-themed songs in the Woody Guthrie Archives and was going to ask the Klezmatics – one of the greatest of contemporary klezmer bands – to work on some of them.

Now, I knew that Marjorie Mazia Guthrie (née Greenblatt), Woody Guthrie’s second wife, and Nora and her brother Arlo’s mother, was Jewish. And I had the two Chanukah songs that Guthrie recorded in 1949 in my CD collection. But I’d no idea of all the other Jewish-themed songs (nor did Nora until she discovered them in the archives). There were many more Chanukah songs, songs about Jewish history, spirituality and culture, and many celebrating the predominately Jewish neighbourhood of Coney Island in Brooklyn, where the Guthrie family lived in the 1940s and ’50s. One song, “Ilsa Koch,” written in 1947, was one of the first contemporary songs to ever address the horrors of the Holocaust.

Around the time she discovered those Jewish-themed songs in her father’s papers, Nora also learned that her grandmother, Aliza Greenblatt – whom she just knew and thought of as her “bubbie” – was a famed Yiddish poet and passionate Zionist. In researching these Jewish-themed songs of her father’s, as well as her grandmother’s work, she came to understand the profound influence the Ukrainian-born Yiddish poet had on the Oklahoma-born folksinger and songwriter. The Klezmatics eventually, recorded two CDs of Woody Guthrie’s Jewish-themed songs. One of them, Wonder Wheel received the 2006 Grammy for Best Contemporary World Music Album. The other CD is Happy Joyous Hanukkah, a wonderful collection of Guthrie’s Chanukah songs, which range from silly kids’ songs to “The Many and the Few,” a long ballad that is a near-perfect telling of the Chanukah legend told from the points-of-view of many of the important figures in the legend. Near the end of the song, Guthrie writes from the perspective of the City of Jerusalem in which the legend’s Chanukah miracle takes place.

“The Many and the Few” is one of the two Chanukah songs that Guthrie himself recorded in 1949, just a few months after Israel’s War of Independence, a time when Jerusalem was divided and Jews had no access to the Western Wall, the last remnant of the ancient Jewish Temple so central to the Chanukah legend.

“My name is Jerusalem where Judah came back/To build up my Temple once more/To cut down the weeds and thorny brush/That grows ‘round my windows and doors/Whole stones, whole stones, we’ll build and pray/To God as a wholehearted Jew,” Guthrie sang, implicitly linking Jerusalem, the Temple and the Jewish people to the new modern state and its capital

Happy Chanukah!

November 24, 2014: New film explains connections between Judaism, the Jewish people, and the Land of Israel

By Michael Regenstreif

One of the ugliest aspects of the movement to delegitimize the State of Israel is the denial of the deep historical and religious connections of Judaism and the Jewish people to the Holy Land – a denial that also seems to be at the root of the Palestinian Authority’s refusal to recognize Israel as a Jewish state, the nation-state of the Jewish people. The late Palestinian Authority (PA) president Yasser Arafat, for example, rejected the historical existence of the ancient Jewish Temple in Jerusalem, a deceit that seems to remain as PA policy.

American filmmaker Gloria Greenfield has responded brilliantly to this effort at delegitimization with Body and Soul: The State of the Jewish Nation, a documentary in which 36 talking heads – including academic, religious and legal experts – explain the ongoing centrality of the Land of Israel, and of Jerusalem, to Judaism and the Jewish people, the constant presence of Jewish people there from ancient biblical times to the present, and the legal case for the modern state.

Earlier this month, I attended the Canadian premiere of Body and Soul, presented by the Free Thinking Film Society at the Library and Archives Canada auditorium – an evening that also included a question-and-answer period with Greenfield and Rabbi Reuven Bulka.

Although there is little in Body and Soul that will surprise anyone who has studied Jewish history seriously, the commentaries are fascinating. Among those interviewed in the film are such religious experts as Rabbi Jonathan Sacks, the former chief rabbi of the United Kingdom, and Rabbi Jeffrey Woolf, an authority on the relationships between Judaism, Christianity and Islam; renowned academics, including historian Jonathan Sarna of Brandeis University and Robert S. Wistrich of the Hebrew University of Jerusalem, probably the world’s leading expert on antisemitism; and legal experts, including MP Irwin Cotler, a former minister of justice of Canada, renowned Harvard professor emeritus Alan Dershowitz, and Alan Baker, a former Israeli ambassador to Canada.

The evidence these and the other experts in the film cite – including religious texts, archeology and historical records – is compelling, and Greenfield has woven all of the various strands and commentaries together beautifully in the 65-minute presentation. This is a film I strongly encourage all in the community to see at the earliest opportunity. It seems to me this is a film that should be shown at schools, synagogues and community centres. It is also available on DVD. Visit www.bodyandsoulthemovie.com for more information about the film and to view the trailer.

Mazel Tov, Harvey Glatt!

As some know, I have long been active in the Canadian folk music scene. So, it is with a great deal of pleasure that I extend a hearty mazel tov to community member Harvey Glatt, who will receive the Unsung Hero Award at the 2014 Canadian Folk Music Awards ceremony on Saturday night, November 29. The annual event moves from city to city and region to region around the country and takes place this year at the Bronson Centre in Ottawa.

The Unsung Hero Award is presented in recognition of “the exceptional contribution of an individual, group or organization to any aspect of the Canadian folk music scene.”

That Ottawa, today, boasts one of the most active folk music scenes in Canada is, in many ways, due to Harvey’s pioneering efforts as a concert producer, artist manager, record store owner and radio station owner. For many decades, he, along with his wife Louise, has been one of Ottawa’s most important and influential patrons of the arts. Their patronage, I would add, is equally significant in the folk, classical and jazz worlds, and in the theatre scene, too.

There are three major awards of this type on the Canadian folk scene, and, with the Unsung Hero Award, Harvey will have received all three. Just last month, he received Folk Music Ontario’s Estelle Klein Award, which is presented annually for “significant contributions to Ontario’s folk music community,” and he was the 2010 recipient of the Ottawa Folk Festival’s Helen Verger Award, which is presented annually to “an individual who has made significant, sustained contributions to folk/roots music in Canada.”