Journeys of Faith - Paths of Resistance: Reflection at Mill Woods United Church

I am the Marketing/Social Media Coordinator for Mill Woods United Church. On September 3, I presented a reflection on my faith journey and the work I do for the church.

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Subtitle: Activism and Spirituality, or, “What’s a Nice Jewish Girl Doing In the United Church?”

I was asked to make a presentation about my spiritual journey, activism, and accomplishments, in the context of what exactly I do for Mill Woods United, in approximately 20 minutes or less. So, please fasten your seat belts. Here we go.

I recall my job interview in the spring of 2016 with Ian, Brian, Mary-Anne, and Janice. It was going pretty well, but there was something I had to fess up to: I wasn’t from a United Church background. In fact – get ready for it – I’m Jewish. “That’s okay,” replied Ian, “So is our Lord and Saviour Jesus Christ.” I tell this story quite often and it always elicits laughter.

Many of you also know me as being involved as the email list and social media coordinator with the Moving Forward with Reconciliation group which is comprised of members from a number of Edmonton’s United Churches. So, how did a nice Jewish girl end up working with the United Church?

I was raised in a fairly traditional Modern Orthodox family. Saturday was the Sabbath. We observed all of the Jewish holy days: the High Holy Days of Rosh Hashana (also known as the “Jewish New Year”) and Yom Kippur (the Day of Atonement and the holiest day on the Jewish calendar), but also Passover and the other feasts and festivals as well. It was fun – I got to take a lot of days off of school for “religious observance.” We also strictly observed the dietary laws, the most well-known of which are no pork products and no shellfish (Levitical restrictions), both of which I still observe to this day.

Then came the teenage years of rebellion, and I, like many of my peers, fell away from the faith of my family. I still always identified as being Jewish but stopped being as observant. Saturday became just another day. I considered myself secular. I didn’t need a spiritual life as such. And so my teens became my 20s and I started to feel a spiritual longing that led me on a path that included everything from east to west, from Buddhism to even a time spent in the Messianic Jewish movement, which is basically Evangelical Christians who celebrate the Jewish roots of Christianity, and Jewish people interested in exploring Christianity in a Jewish context.

It was ironically during my time in this extremely right-wing, Zionist movement that I became interested in getting involved in Edmonton’s activist community – and by activist, I mean of the politically progressive kind. I had always been interested in issues of human rights and social justice but never found a way to connect. Enter the Internet, which I had been spending a lot of time on since my university days. I taught myself how to make web pages, and was starting to learn the ways of what was going to be known as social media.

Eventually, I connected with local groups that dealt with independent media, peace, the environment, women, and Indigenous issues, and as I left organized religion behind yet again I felt more affirmed in my Jewish identity as ever. There is a value in Judaism called Tikkun Olam, which roughly translates to “healing or repairing the world.” In many ways, activism has become a form of spiritual expression for me.

My role as an activist has largely been documenting local social movements through photography and video, posting my work online on my blog RadicalCitizenMedia.com as well as on social media platforms like Facebook, Twitter, and more recently, Instagram. As a result, I have gained a large following online while learning the ins and outs of social media, which I have been able to apply to my work as a communications consultant who works largely with non-profits and NGOs.

For example, in my (just a little over a) year with Mill Woods, I have helped fix up the website, make sure it is updated regularly, while ensuring timely and relevant posts on Facebook, Twitter, and the Instagram account that I set up for the congregation. Ian’s reflections go up every week, announcements are posted, events are promoted, and at the same time I curate material to go online that pertain to the work of the congregation and the wider United Church, particularly concerning Reconciliation and LGBTQ issues, since we are an affirming congregation. Numbers on social media are growing and hopefully this is translating into both communication to congregational members, and inspiring others to attend. In addition, I help proof newsletters and print/promotional materials when required. You get all of this and more, packed into what is now five hours per week.

I heard about the position, which was called Marketing Project Coordinator but is now simply referred to as Social Media, through my involvement with the Edmonton Interfaith Centre for Education and Action, where I am a board member. The building that hosts the Interfaith Centre’s office also houses Garneau United Church, where I occasionally attended as a guest, particularly to video the sermons of a friend of mine who occasionally led services as a layperson. Quite simply, I saw a posting for the job on the communal bulletin board and I applied. And so, here I am.

Last summer I also began working with the group Moving Forward with Reconciliation, which is made up of people from several Edmonton United Churches. I took over the email list announcing events in Edmonton and area pertaining to Reconciliation and Indigenous educational opportunities when the original founder of the group moved to another province. I wanted to enhance and augment the position, and created a Facebook page for the group, as well as a Reconciliation calendar that is now part of the Mill Woods website.

My work in social media, combined with my involvement in activism, started to receive recognition from my community in 2012, when I received the Salvos Prelorentzos Peace Award, an award annually given by Project Ploughshares Edmonton (historically an ecumenical Christian peace organization), to an individual or organization in Edmonton working for the cause of peace, who has not previously been honoured for their work. Around this time I began working with the founding steering committee for the annual Daughters Day event, held in City Hall to honour women and girls for their achievements, the first Daughters Day being held in September of 2012. In 2014, I was named one of the Daughters of the Year at that year’s Daughters Day event for my leadership and being an example to women in activism. Most recently, I was named a Human Rights Champion by the John Humphrey Centre for Peace and Human Rights in December of 2016, and was a co-organizer of the Women’s March on Washington Edmonton “sister march” on January 21, 2017, which saw over 4000 people converge at the Alberta Legislature grounds to proclaim and affirm that women’s rights are human rights.

Most recently, I have become involved with an initiative called Completing the Story. We’re a grassroots group of women who came together last year to address the lack of visual representation of women in public spaces, not only in Edmonton, but throughout Canada and elsewhere. It was a logical move from my experiences with Daughters Day and the Women’s March, to work on projects that work towards an equitable society.

So even though I don’t come from a United Church background, I have always been attracted to the United Church of Canada’s commitment to social justice and a better world. I’ve often told people that if I was Christian by birth, I would have chosen the United Church as my spiritual home. From peace to reconciliation with Canada’s First Nations, to a just resolution to the conflict in Israel/Palestine, the United Church has been a part of all of these struggles, and I am very grateful to have been welcomed into this congregation and to be able to serve you in the capacity of Social Media/Marketing Coordinator.

Reflections on Being an Active Citizen

I was invited by Southminster-Steinhauer United Church to speak as a guest during the service on February 5. I was asked to speak about my experience as an organizer of the Women's March on Washington - Edmonton Solidarity Event, as well as activism in general. The theme of the service was "The Spirituality of Activism." My talk was entitled, "Reflections on Being an Active Citizen." Here is the text of my talk, as well as a video. --

Reflections on Being an Active Citizen

In September of 2005 I showed up to my first peace march. I happened to have a camera with me, and I asked the organizers if it would be okay to take some photos. They said yes. I posted the photos that evening on some website space I happened to have, and announced that I had done so on an email listserv (remember those?). The response was so great that the website crashed. It was at that moment I realized the importance of documenting the activist and social justice movement in Edmonton not only for historical purposes, but as a way of communicating messages of peace, environmental stewardship, gender equality, LGBTQ rights, Indigenous issues, and so on.

I also became involved with a few groups as an organizer, such as the Edmonton Coalition Against War and Racism, and so did double-duty at events on photos and videos, as well as sometimes being a musician or emcee.

Flash forward to November of 2016. I heard about a Women's March on Washington to happen the day after Trump's inauguration. The friend who told me about it, asked if something similar would happen in Edmonton, since, after all, I am quite connected to the activist community. My inqueries online led me to a national organizing group overseeing the creation of “sister marches” in cities throughout the country, and I signed up to help with organizing in Edmonton. I was put in touch with two other women who had expressed similar interest, and together we organized one of the biggest rallies held in Edmonton in recent history: reports of 4000, maybe more, people crowded the north side of the Alberta Legislature on January 21, 2017. The experience for me was exhilarating. The energy was palpable. Even though I have never addressed a crowd that large before, any nervous feelings just slipped away when I got to the microphone. It was definitely a day I will never forget.

What was my motivation for getting involved with the Women's March in the first place? It's similar to that which motivates me to be involved in social justice in general. From a faith perspective, I was raised in a Jewish household, and while I am not religiously observant in a traditional sense, save for some of the dietary laws, there are some aspects of the Jewish culture and philosophy that continue to shape my life. There is a Jewish value called tikkun olam, which means healing or repairing the world, and this has been a guiding force for me in activism.

More specifically, I viewed the need for a Women's March in Edmonton in a very local context. I have been appalled by the messages of hate and violence directed towards women politicians in this province. I recoil in horror at stories of Islamophobia directed at women who wear hijabs. In our world today, building love and hope and cooperation between people of all faiths and cultures and genders is more important than ever.

That being said, we, the organizers, worked very hard to make the Edmonton sister march less about Trump himself, and more about the need for a society with civil discourse, where people can disagree without resorting to hate speech, and where there is equity for all people. What was so heartening about the event, was seeing so many men and boys there, standing in solidarity with their partners, daughters, sisters, and mothers.

The question, which, of course, followed the march was: where do we go from here? I, and one of the other organizers, decided to keep the momentum going by building a Facebook page as an offshoot of the main event page, using it to promote local women's initiatives and related events, and for any future events we may organize. The reaction was strong, and within a few days we had over 700 “likes” and it continues to grow – we're close to 1000 at the time that I am preparing this talk. When people ask, “what is the lasting effect of something like the Women's March?” I point out that the simple fact that so many people responded to the event and turned up, is proof in itself that more and more people are not willing to be complacent. That they want a world where gender-based violence, racism, and hatred of all kinds are not acceptable.

I have been involved in activism and attending protests and rallies for over a decade. The main comment I get from naysayers is that protesting has no effect, no lasting result. From all early indications, when it comes to the Women's March, this is simply not true. Also, “protest” does not necessarily mean standing in the street with a placard. It can mean taking action by writing letters, making phone calls, and being active online in promoting the kind of social justice and change you want to see in the world.

If we want a world with gender equality – or any other form of social justice – we have to be willing to make a stand and put ourselves out there, in whatever way seems appropriate. Recent events in the world continue to demonstrate why we needed to march. To summarize, and to elaborate on a meme I saw recently on Facebook: sometimes we look back at history and think what we would have done had we been there. But we are here now. Whatever we're doing at this point in history, is what we're doing because we're present. Don't wait until you are looking back and wondering what you could have done. We all have a choice to be active citizens now.

World Interfaith Harmony Week 2016

World Interfaith Harmony Week is marked in Edmonton during the first week of February. It was as first proposed at the UN General Assembly on September 23, 2010 by H.M. King Abdullah II of Jordan. This year, the Edmonton Interfaith Centre for Education and Action organized its event on February 5 in City Hall. The theme this year is “Love of God, or love of the good, and love of the neighbour." I, along with EICEA Coordinator Netta Phillet, spoke on the topic from a Jewish perspective. What I said is below, and draws heavily from my talk in September at the Festival of Faiths. At the very bottom is a video of the two of us, so you can get a chance to hear what Netta had to say.

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In Judaism, when it comes to how to relate to those who have no faith, our scriptures are relatively silent on the matter. There are verses in the Old Testament that can be interpreted on how we should treat others in general, starting with the story of Adam and Eve, which shows that we are all connected, we all come from the same beginnings, and as thus are all equal. There are also passages in Isaiah and Proverbs that deal with how we treat people. However, these are not specifically Jewish, as other religions follow the Old Testament as well.

One of my favourite, and best known, comments on how we treat each other that has a Jewish basis is from the Talmud (oral law which was later codified in writing). It's the story of Rabbi Hillel - a rabbi who lived around the same time as Jesus. The story goes that a non-Jew came to Rabbi Hillel and said he would convert to Judaism if the rabbi could teach the man the entire Torah in the same time he could stand on one foot. Rabbi Hillel's response: "What is hateful, do not do to your fellow man. That is the whole of the Torah; the rest is commentary." (Talmud Shabbat 31a)

Jewish identity can be multi-faceted, especially in our contemporary world. There are many Jewish people who would not label themselves as religious, but follow some of our customs and traditions out of cultural, rather than religious observance, for example the dietary laws of not eating pork or shellfish, or joining together with family to celebrate the Passover seder. You can even be an atheist and still identify as Jewish in a cultural sense, or as an ethnic identity. My own Jewish spiritual practise leans heavily on the observance of tikkun olam, which means "healing" or "repairing the world". In this way, "loving the good" or "loving the neighbour" is all part and parcel with social justice and striving for a world of peace and understanding between all people.

Why I Left the Messianic Movement

This is a post that is very difficult to write. First of all, I never anticipated that I would write such an entry. Second, it took me a long while to be able to collect my thoughts in a coherent way without airing "dirty laundry" so to speak. Finally, because of the stigma that surrounds Messianic Jews, I had doubts about "outing" myself like this. Although with regards to concerns of the latter, there is enough I have written here and posted elsewhere online that a good Internet search about me could probably reveal much.

In my late 20s, I became involved with a Messianic church. I am not going to get into the details as to why I was led in this particular direction, other than to say that that is where I was in my life at the time. This church ended up splitting over a dispute concerning the employment of the pastor. I ended up going with the group that split, and formed another Messianic congregation in 2003. I attended there regularly for a little over five years. During that time I was on the board as the secretary, and was a Deacon doing everything from leading worship to giving sermons to sweeping between the pews. I led services when the pastor was absent. I got used to performing music in front of an audience. My knowledge of the Bible and my musical abilities grew, as did my leadership skills. Overall, it was a very positive experience which I look back on fondly, and do not regret.

When I began getting involved in the local social justice movement I found myself attending less and less. A main reason for this was because activist events are often held on Saturdays. But I began seeing political connections in the church that no longer aligned with my beliefs. There is a huge emphasis on Israel as a nation. Without getting too theological here, I believe there is a difference between Eretz Yisroel as discussed in the Torah, and the modern political state of Israel. I also believe in the separation of church and state.

I would have a problem with conservative congregations in general because of the "Israel, right or wrong" stance, as well as the interference in people's personal lives. Especially in a small congregation, there are no secrets. And in a large congregation, there is no accountability. As well, I have found that churches seem to be magnets for troubled people, especially in the Messianic movement. And for a compassionate person who can often have boundary issues, this can be dangerous.

So, in some ways, I am saying that I am walking away from organized religion in general. I am not going to get into the specifics of my personal religious beliefs, because I think those are personal. That being said, a formal congregation does not interest me. I find my faith in nature, in social justice, in my love of others, in the creation of music, and in the many things that happen every day which astound and surprise me and help me grow.

I still stand behind many of the things I have written about in the past. I don't think there is anything inherently wrong with a Jewish person believing that Jesus is the Messiah. I strongly disagree with Israel persecuting Messianic Jews. I believe people have the right to believe whatever they want as long as they are not harming others. And no one has the right to tell someone they are wrong or belittle them or exclude them because of those beliefs.

Sometimes as we grow as people, where we are spiritually changes. Following a different path does not make us correct or make our former community wrong. It just means we are moving in different directions. Like I said at the beginning, I have no regrets, and I am not making any apologies for my choices. It is, however, a chapter of my life that has closed. I am looking forward to where my spirituality will take me next.

Defining the Sacred

We're in the midst of the Jewish High Holy Days at the moment, the time of year when we, as Jews, are supposed to account for our actions over the past year, atone for our sins, pray, fast, and eat (not necessarily in that order).

Although I stopped being Shomer Shabbos (Sabbath observing) many years ago, and I don't follow all the laws of Kashruth (kosher diet), I do observe Rosh Hashanah (Jewish New Year) and Yom Kippur (Day of Atonement) to some extent. I have often explained to people who I won't eat something or do something on a particular day, citing my religious observance as the reason.

Some find this odd. After all, I am not what one would call a religious person. But saying that you are doing something because of religion seems to label you as such.

So, what gives?

I used to say that I do a few token things that connect me with my heritage, because we live in a world where nothing is sacred.

This was met with objection by someone once. She said she goes to environmental rallies because she holds the environment to be sacred, for example.

I stood corrected. I was equating "sacred" with "religious."

What is truly sacred in the world, is what is sacred to us.

Over the years, I have found that attending rallies on social causes and taking a stand for social justice is a direct expression of my spirituality - even though such things are not part of the 613 Commandments that make up the Jewish Code of Law, for example.

Social justice, to me, is sacred.

Perhaps instead of nothing being sacred, nothing is universally sacred, as was pointed out to me this morning when chatting on this topic.

What is sacred to you?

Supporting Gaza from a Jewish Perspective

Below is a video blog I recorded about why I support the people of Gaza, from a perspective drawn directly from Jewish religion and history. The purpose of this video is to debunk claims that Jewish people who support Palestine are "self-hating Jews." The text of the video follows under the screen.

My name is Paula and I am with Independent Jewish Voices, on the national steering committee representing Alberta. Independent Jewish Voices is a national human rights organization whose mandate is to promote a just resolution to the dispute in Israel and Palestine through the application of international law and respect for the human rights of all parties.

IJV is made up of Jewish people (and non-Jewish supporters) from across the country. We come from different walks of life, levels of religious observance, professions, and ages, but the one thing we have in common is that we believe that the occupation of Palestine is wrong and must stop. Politically, we provide an alternative to organizations such as B'nai B'rith and the Canadian Jewish Political Affairs Committee which claim to speak on behalf of all Canadian Jews. They don't.

I want to talk a little about my perspective as a Canadian Jew. What I really want to say that what is happening in Gaza is not in my name. I am a Jewish person who grew up in an observant household. As such, I am one who takes the concept of Tikkun Olam (repairing the world) very seriously. I also, fortunately, have a tendency to like to question things, such as why a Jewish person – and our government - should have some kind of obligation to support Israel without question and why those Jewish people who speak out against the policies of the Israeli government are often branded as traitors and as self-hating Jews. The latter is utterly ridiculous because those of us who take a principled stand on the Middle East as Jews self-identify as such.

As a Jewish woman, I believe that my religion and history demands me to stand up for the rights of all. A friend of mine on Facebook recently posted a status update that really summarized the things that Jewish people learn through our education while growing up that support my position concerning the massacre in Gaza, so I am going to paraphrase that here.

From a religious perspective, when we look at the Jewish Scriptures, the story of Moses and the Exodus from Egypt teaches that a righteous person must seek to liberate people who are not free.

The story of Queen Esther teaches about fighting bigotry, oppression, and genocide.

The apocryphal story of Judah and the Maccabees teaches about the duty to resist an occupying power.

From our history, when we look at those who fought in the Warsaw Ghetto Uprising, the Jewish Partisans, and the people who revolted in the Nazi concentration camps, it teaches about the need to honour people who are courageous enough to rise up against those who seek to destroy them, instead of just quietly awaiting their fate.

The actions of the righteous gentiles who saved countless Jewish lives during the Nazi Holocaust teach the necessity of opposing your own people when they are doing wicked things.

Finally, from the Talmud, the Oral Law of the Jewish people, we get the teaching from Hillel the Elder, who summarizes the commandments of the Torah, with one simple statement: “That which is hateful to you, do not do to your neighbour. That is the whole Torah; the rest is commentary.”

And that's exactly it: the Palestinians are the neighbours in question in this discussion. I find it hypocritical that I could move to Israel tomorrow and get citizenship automatically, when people who have lived there for generations are denied the most basic of human rights.

I am not anti-Israel, I am not anti-Semitic, and I am not pro-Hamas, but I support Palestinian human rights first and foremost as a human, as a person, but as a Jew I feel very much called to take this stand, for the reasons I have discussed. Thanks for watching, and Shalom!

Goddess Activism: Workshop Notes

I was asked to give a talk about the connections between Goddess spirituality and activism at the Alberta Goddess Conference in the fall of 2013. Unfortunately, due to various logistical problems the conference did not happen. However, since I spent time researching and writing on this topic, which has opened up a world of interest in this particular spiritual viewpoint, I have decided to share my workshop notes here. As well, I would be available to give this workshop in Edmonton to interested groups.

Welcome (is everyone okay with this being videoed?)

Go around and introduce ourselves, and speak briefly as to why we’re here.

Introduce myself

 - Freelance writer/editor/photographer involved with community and independent media. I document the local activist scene through my website Radical Citizen Media and am also an organizer with the Edmonton Coalition Against War & Racism, and a founder of the Daughters Day initiative, which celebrates the lives and achievements of women and girls while raising awareness of human rights abuses. I’m also a musician (a “protest singer”) and in 2012 I received the Salvos Prelorentzos Peace Award from Project Ploughshares, a peace organization.
- I come from a traditional Jewish home, spent a while involved with a group that is essentially an Evangelical church that uses Jewish forms of worship and symbols, and am now exploring earth-based religion and seeing some natural connections between it and the religion of my origin. But today, I am here to talk about activism and Goddess spirituality.

About Activism

Part of spirituality is to celebrate our senses

Activism = sense-itivity to the world around us

Activism and spirituality are connected, regardless of which spirituality or religion one follows, activism are the actions that back up or support our beliefs, meditations, prayer, rituals. In Christianity, faith without works is dead, and there are similar sayings in other religions too.

Activism involves a cause we believe deeply in. We often think of it as a global or large issue (foreign policy, peace, the environment,) but it can also be something small and affecting our lives locally (getting a traffic light installed in a busy intersection).

Activism and Goddess spiritually most naturally and historically connects with feminism, and the modern Goddess movement is linked with feminism through celebrating our innate power as women. Alternately, feminism is a modern activist movement. But Goddess activism is not just limited to causes affecting those who identify as women. In the activist community, most people are known for favouring a specific cause, so to be an activist you just have to find a cause that resonates with you. Then, connect with others who share those values. Things have changed a lot in this regard – I had to get online and really dig around, but it’s easier now with social media like Facebook and Twitter being so prevalent.

Empowerment of women is only one reason why Goddess or Earth-based spirituality in general is attractive to a growing number of people. Because there is no dogma, no central authority, no official leaders, and really no hard and set rules, Wicca and neo-Paganism can attract left-learning, anti-authoritarian kinds of people like anti-capitalists and anti-globalization activists.

Challenges

Being a Goddess activist has challenges. Some of these challenges are the same for all activists, but they can affect us as women in different ways. These include:

Lateral violence: (gossip, backstabbing amongst other activists, rising from jealousy and other issues);

Sexism: (for example, men hold the “leadership” positions but it’s actually the women doing all of the work. I read a stat a while back that 90% of volunteer work in churches and non-profits was done by women).

Activist burn out: we have lives apart from activism, families, lovers, other interests, careers. Self care is important. The personal is political: if we are a bunch of burned out, unhappy people in our personal lives, we’re not going to be as effective as activists, as most importantly, be physically and emotionally healthy as people. This where our spirituality is important, as giving us a foundation and energy release.

To discuss how Goddess spirituality can be applied to activism, I am picking two major activist themes that directly relate:

A. Environment

- In most writings about Goddess spirituality, Wicca, and Paganism, nature is considered sacred. Just read Starhawk, or any other major author that writes about this faith tradition.

- Goddess spirituality is part of Earth-based religion. We are part of nature, we are guardians of nature, and we have to respect nature.

B.  Peace

 - Just like nature is sacred, life is sacred. Cyclical: We are also part of nature. Spiritually and physically – regardless of one’s views of the afterlife, our physical bodies return to the earth one way or the other.

- Our bodies are sacred space – how we treat each other is essential to peace. Behaviours like yelling and gossip are a form a personal violence. We will never be able to stop violence on a broader scale if we don’t treat each other with respect.

- Threefold Law of return: Every action has a threefold return. So, activism is something that should be a regular part of our lives, because we’re sending out positivity and good vibes with our actions.

- Activism does not always have to involve big, grand actions. Words have power. Making affirmations is important and can have a positive effect in changing the world.

C. Animal Rights

- Humans are sacred, but no more sacred than anything else on Earth. Humans and animals are equal. This is why Earth-based spiritual practitioners are often animal rights activists and vegetarians/vegans.

Summary

Activism and Earth-based Goddess spirituality are interconnected. Not every activist is a Pagan or Wiccan, but a large proportion of Pagans and Wiccans are activists because of the connections between the sacred and the earth and our bodies.

Questions/Comments?

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Breathing On My Own: Yoga, Meditation, and Capitalism

Many people I know are currently into two Eastern traditions that have gone very mainstream in recent years: yoga and meditation. It used to be that the only folks into these practices were antiquated hippies, health nuts, and people honestly exploring Eastern religions.

Now, these practices are performed by soccer moms and CEOs and everyone in between. It is not uncommon to see a woman pushing a stroller with a yoga mat bag slung over her shoulder. There are yoga classes for moms with babies, athletes, couples, and all skill levels. You can go on yoga and meditation retreats locally and abroad.

Is this cultural appropriation? Perhaps. However, western folks have been doing yoga and meditation for years. It's just that they are so popular now, that like most things that become popular, they have become multi-million dollar industries. From retreats to fancy studios to clothing, capitalists all across North America are making a pretty penny because of two spiritual practices that consist of stretching and breathing.

Stretching and breathing. These are two things that everyone can do for free. I have an inexpensive yoga mat and instructional book. In the privacy of my own basement, wearing whatever comfortable rags I feel like, I stretch away.

I wonder how many people doing yoga and meditation even know or care about the backgrounds of the practises, or if they are just going along with the popular thing at the moment like Pilates a few years ago, or Tai Bo, or any of the other fitness and wellness fads that have come and gone over the years.

Ditto for meditation. Like yoga, I have taken the occasional class, and maintain a practise on my own, combined with study and reading. I have integrated it into my lifestyle, not as a social event but as a way of personal growth.

Meditation is a serious spiritual practise that can be used to calm and focus the mind. Yoga is also a spiritual practise to focus the mind and body. They are elements of several world religions, not merely passing fads for privileged white people. Not as a way of bilking money out of gullible people who want to keep up appearances.

Zionism and Religion: A Progressive Jewish Observation

What does it mean to be Jewish? Many people of Jewish background, myself included, were raised to believe that one's Jewishness and loyalty to Israel are inextricably tied together. To question the actions of Israel's government is an act of disloyalty, and one of the few topics that are not open to debate in Jewish circles.

I tend to look at social justice from a faith perspective, and the situation in the Middle East is no different. When I began to question what was going on in Israel/Palestine, I began to question beliefs that were at the core of my Jewish self. Here are some conclusions from a religious viewpoint as to why a Jewish person cannot just blindly accept that Israel is blameless, perfect, pristine, and an example to the international community.

First of all the, so-called "Jewish state" was not founded on religious principles. It was founded by socialist, working class Holocaust survivors. Which is perhaps by, at first, the modern political State of Israel was rejected by many religious branches of Judaism. Zionism was seen as a political, secular movement - not a religious one.

Over time, the Orthodox took over, and Orthodox law is what rules in Israel today. As a result, all cycle of life events have to be overseen by Orthodox auspices, conversions that are not Orthodox are not accepted, and neither is patrilineal descent. In other words, the version of Judaism that the fewest Jews around the world follow is what rules in Israel. So, if you are someone who identifies as Jewish but converted through Conservative or reform (or are the child of a mother who converted as such), or have a Jewish father and was raised Jewish but have a non-Jewish mother, guess what? You are not considered Jewish in Israel. Oh, and only religious marriages are valid, so if your spouse is not Jewish, in Israel you are single.

Yes, a government gets to decide a person's religion. Although Israel is the only democracy in the Middle East, that doesn't speak of freedom to me. Here is another one: Messianic Jews (Jews who believe that Jesus is the Messiah) are not considered Jewish under the Israeli Law of return, even if they are Halachically Jewish (born to a Jewish mother who is considered Jewish under Orthodox law). Now, I know this is a very contentious issue, and I am not intending to start an argument on whether or not Jesus is the Messiah, but I am a firm believer that people have the right to believe whatever they want (even if they are being meshuggah (crazy)). Apparently, the powers that be in Israel don't share that attitude. How ironic, considering how Zionist the Messianic movement is. So, if you are a Messianic Jew, heed my words: Israel does not want you.

Israel does love Evangelical Christians, though. Those same Christians who believe that Jews are going to hell (well, the ones who don't believe in Jesus, anyways). There is a prophecy that Jesus will return if the global Jewish population makes aliyah (moves to Israel). Evangelicals support Israel financially and politically. Israel appreciates this and welcomes them - except for the Jewish Christians/Messianic Jews. Those guys are religious traitors, after all. Yeah, like the Evangelicals putting money and time into conversion efforts against Jews isn't intrusive and borderline anti-Semitic. What a paradox.

As a member of Independent Jewish Voices I am glad I have an outlet for my views on the Middle East and social justice from a Jewish perspective - a progressive Jewish perspective. If you are Jewish and interested in true religious freedom, social justice, and human rights, I hope you will consider joining.

My Al Quds Speech

Here is the text of my speech delivered on August 2, 2013 at the Al Quds event in Edmonton.

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I grew up in a fairly traditional Jewish home, where I often equated Judaism with Israel. Much later on as I began to explore issues concerning the Middle East, I realized that I had only been presented with one side of the story. I began to question why, if Israel is only defending itself from supposed enemy attacks, why the victims of Israeli aggression seemed to disproportionately be women and children. I began to question why I, as a Jewish woman, could get automatic citizenship to a country where I had never set foot, when people who have been living there for generations don't even have basic human rights. And, I began to question why questioning these sorts of things seemed to be such a touchy issues in the organized Jewish community.

A little while after this, in an effort to reach out to like-minded people, I joined Independent Jewish Voices. Independent Jewish Voices is a grassroots organization of concerned Canadian Jewish citizens who are against the unjust, illegal, and immoral occupation of the Palestinian territories. We come from diverse backgrounds, occupations, and affiliations but have in common a strong commitment to social justice and universal human rights. We come together in the belief that the broad spectrum of opinion amongst the Jewish population of this country is not reflected by those institutions which claim authority to represent the Jewish community as a whole. We further believe that individuals and groups within all communities should feel free to express their views on any issue of public concern without incurring accusations of disloyalty. Independent Jewish Voices is also the first national Jewish organization in the world which formally adopted BDS (Boycott Divestment Sanctions) in 2009.

My practise of Judaism includes values such as compassion, social justice, and Tikkun Olam, which is the Jewish concept of healing or repairing the world. The occupation of the Palestinian people violates these principles. Ironically, like many other Jewish people who are also against the occupation, I have been called self-hating and anti-Semitic. I have learned that, besides being absurd (someone who self-identifies as being Jewish is hardly “self-hating”), these are tactics to try to discredit dissenting viewpoints and to try to shut the conversation down.

In the Jewish community, there is a lot of misinformation about the connection between Judaism and Zionism. The bottom line is that the spiritual and cultural practise of Judaism and the political philosophy of Zionism are not intrinsically connected. Historically, Zionism was opposed by almost all organized branches of Judaism. Today, there are some very strong Jewish voices from within Israel who have remained fierce critics of Israeli colonial settlement policy in the Occupied Territories for many years.

I try to communicate to other Jewish people that they should examine the situation in the Middle East from an objective point of view. They should be concerned that human rights violations and murder are being committed in our name. They should be concerned that, despite our culture of intellectualism and open debate, that when it comes to this issue, dissent is discouraged. It is my sincere hope that a new generation of Jewish people is coming of age that is more open to questioning these important issues and not blindly following the Jewish establishment.

Independent Jewish Voices in Alberta

I joined Independent Jewish Voices a few years ago when I became frustrated with the situation in the Middle East, and how, if you are Jewish, you are expected to think a certain way politically. I also disagree with the way politics and faith are purposely interconnected on this issue: if you are Jewish, you are expected to support Israel unconditionally. Finally, and probably the most concerning, is that fact that any debate on the issue of Israel - any disagreement - is immediately shot down in conversation and the person branded as a self-hating Jew or an anti-Semite (a ridiculous accusation to someone who self-identifies as being Jewish).

Independent Jewish Voices (IJV) provides an alternative voice for Canadian Jews like me. It is a political organization that counters groups like B'nai Brith and the Canadian Jewish Congress, which are political (not religious) organizations claiming to speak for the entire Jewish population in this country.

Over the last couple of years I have spoken for IJV at a number of rallies concerning human rights for Palestinians. Most recently, I spoke at Al Quds Day on August 2. What I say in this video pretty well sums up my views and the purpose of IJV:

IJV has chapters in individual cities, with representatives on a national steering committee which shapes the direction of the organization. I decided it was time for more of a voice from the Prairies and recently joined the IJV steering committee as the representative for Alberta. With a few members in Calgary and Edmonton combined, it made more sense to have a province-wide chapter rather than one for both cities.

I have been spending some time trying to attract new members. It's not easy - even amongst "progressive" Jewish people, there can be fear of retribution over speaking out, as well as ambivalence on the whole topic itself. Non-Jewish people are also welcome to join - the only difference is that non-Jews cannot join the steering committee or vote at an AGM. The reason for this is for IJV to maintain its identity as a Jewish but non-Zionist organization.

Membership is confidential (unless one chooses to make it public, like I did) and requires very little in the way of a time commitment. Mostly, members receive emails that contain information about current BDS campaigns (SodaStream is the big one right now), news items of concern, and petitions. BDS, to explain for those who don't know, means Boycott, Divestment, Sanctions. IJV is the first national organization in the world to adopt BDS, in 2009.

I will be starting up a low-traffic email list for Alberta members, and possibly organizing one or two in-person events over the coming months (likely discussion circles over coffee). However, for now, if you are someone who is concerned about the one-sided viewpoint concerning the actions of Israel that is propagated by the mainstream; if you are concerned about the human rights violations of the Palestinian people; if you believe in truth, social justice, and peace: please consider joining IJV.

On a personal note, for the record, I am not anti-Israel and have never spoken against Israel's right to exist as a country. I believe that most of the people who live there want peace and that the actions of the Israeli government and IDF are to blame for much of the suffering that continues in that region.

Creating Sacred Spaces

A couple of weeks ago I attended a service at Garneau United Church, which is part of the United Church of Canada. I have been impressed with the United Church for a while because of its commitment to social justice from a spiritual perspective.

Jim Graves and his drum.

The reason why I attended this particular service was because a friend was leading the service as a layperson that Sunday. According to the United Church's calendar, it was Aboriginal Sunday and I have a feeling this was why my friend took this particular service.

Patti Goodstriker calling the Four Directions.

For a while, Jim has been involved with reconciliation between First Nations and the United Church, particularly as it pertains to the return of the Manitou Stone. As a result, much of the service incorporated aspects of Aboriginal culture, including smudging, calling the Four Directions, reading a poem about reconciliation, and (my personal favourite part) sharing bannock at the end.

Jim holding up the Unity Candle, an important symbol in the United Church.

There were also other spiritual aspects that came into play here. A cleansing and purification ceremony with salt and water, to wash away concerns. A "grounding" which fostered a connectedness to our bodies and the earth. Examining crystals and rocks and other elements of the earth with the children in the congregation. A Unity Candle which was lit, each level of colour being attributed a musical tone (and which was lit upside down from its usual position).

Jim wielding a large cross.

Of course, there were a lot of Christian elements to the service, particularly in the form of hymns and Scripture readings. The short sermon tied everything together, talking about creating sacred spaces and then handing the pulpit over to someone actively involved in the Manitou Stone repatriation process.

Anna Faulds talking about the Manitou Stone and a cycle of ceremonies.

What I took away from the service is how we can make sacred spaces in our lives, whether they are physical places, our minds, our bodies, or a connectedness between ourselves and the world around us. The elements of different traditions and cultures helped create bridges between that understanding and the diverse array of people who attended the service - including me, who got a really warm reception after introducing myself as a Jewish person.

The sacred surrounds us. It is just a matter of us realizing it and then calling upon it. And when we realize that much of who we are what what surrounds us is sacred, the importance of social justice, reconciliation between cultures, and other issues can be more effectively dealt with.

Jim and the children.

Here is a video of the service, which has been condensed into approximately a half hour:

The Manitou Stone

The Manitou Stone

I became aware of the Manitou Stone through new friends I have made from attending Idle No More events. The Stone is a meteorite that is very sacred to Alberta's First Nations, was stolen by clergy, and now resides at the Royal Alberta Museum awaiting repatriation.

‪Here is some history: The Manitou Stone is part of a meteorite that fell to earth centuries ago in the Iron Creek area near the Alberta-Saskatchewan border. Consisting mostly of iron, the Stone was taken to the Pakan Mission near Smoky Lake by Methodist minister Rev. George McDougall in the 1860s, then was moved to Lac Ste. Anne. ‬‪In 1886, the Stone headed east to Victoria University in Cobourg, Ontario, followed by Toronto's Royal Ontario Museum. In the early 70s, Minister Horst Schmidt requested that the Stone be loaned to the Royal Alberta Museum, where it has resided since 1972. It is currently on display as part of the RAM's Aboriginal gallery.‬

‪Today, the Manitou Stone is still considered a very sacred object in Canadian Aboriginal culture, viewed as coming from the Creator and a symbol of protection. ‬Some draw a connection between the removal of the Stone and war between the Cree and Blackfoot Nations, the near-extinction of the buffalo, and the smallpox outbreak which ravaged the population -- including two of Rev. George McDougall's daughters.

One of the distinguishing features of the Stone is that from a certain angle, it looks sort of like a buffalo head. The way it is displayed at the RAM certainly does not do it justice, as the metal braces obstruct its view.

A pipe ceremony to pray for the repatriation of the Manitou Stone was held at the Royal Alberta Museum on March 22, 2013. The ceremony was followed by an information session where invited speakers and community members could share about their thoughts and experiences concerning the stone.

This ceremony and information session is of utmost importance because it brought together members of both the Aboriginal community and the United Church in an effort towards healing and reconciliation. The connections between faith, culture, and social issues were definitely reasons why the Manitou Stone interests me so much.

Here is a film I edited of the information session, which highlights the most relevant points of discussion and also serves as a good introduction to people not yet familiar with the Stone.

Emergency Gaza Rally - A Jewish Perspective

An emergency rally for the people of Gaza was held in Edmonton on November 17. Organized by the Edmonton Coalition Against War & Racism (ECAWAR) and the Palestine Solidarity Network, the rally joined others that have been taking place around the world over the past few days in light of Israeli aggression against Gaza. What else can the world expect - there is an election coming up in Israel, and Netanyahu has to play the big man now, responding with force far times greater than the rockets being fired into Israel. While I certainly don't agree with aggression on either side of this conflict, it is hard for me to understand the concept of Israel's argument of self-defense. When a people who are under an illegal and inhumane blockade rise up in arms against those who put them in that situation, the argument that Israel is defending itself it almost ridiculous.

I was asked to speak on behalf of Independent Jewish Voices as well as sing. Unfortunately, the temperatures were a bit cold to play the guitar outside, so I recited the lyrics to one of my songs about the Middle East conflict called "The Side of Peace." Below is my speech and poem. For a full set of photos from the event, click here. For videos, click here.

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Independent Jewish Voices has chapters in eight cities across the country and consists of Canadian Jews from diverse backgrounds who share a strong commitment to social justice and universal human rights, to reclaim the tradition of Jewish support for universal freedoms, human rights, and social justice. In fact, we believe that the broad spectrum of opinion amongst the Jewish population of this country is not reflected by institutions that claim to represent Jewish communities as a whole. We believe that individuals and groups should feel free to express their views on any issue of public concern without incurring accusations of disloyalty and we are compelled to speak out because of the lessons we have learned from our own history.

As such, Independent Jewish Voices condemns Israel’s latest attack on the Palestinians trapped in Gaza by Israel’s illegal blockade. Israel has euphemistically dubbed the operation “Pillar of Defense” (alternately Pillar of Cloud).

However, as one IJV Steering Committee member, Dylan Penner, has pointed out, “Israel’s latest attack on Gaza is not a ‘Pillar of Defense.’ It’s a Pillar of War Crimes, which we have a moral obligation to oppose.” He also goes on to say that, “This latest atrocity is compounded by the fact that, thanks to Israel’s illegal and inhumane blockade, for the people who live in Gaza there is no escape.”

Just look at recent history - four years ago, Israel launched its “Operation Cast Lead” on the Gaza Strip. Over 1400 Palestinians were killed — over a third of whom were innocent women and children. Israel claimed moral righteousness while committing this massacre, but the United Nations later found that Israel committed war crimes and possible crimes against humanity and that “the assault was designed to humiliate and terrorize a civilian population.” Amnesty International concluded that Israel’s aggression amounted to “22 days of death and destruction.”

I am a Canadian-born Jewish woman who believes strongly in the Jewish value of tikkun olam, which means healing or repairing the world. When I see the devastating and inhumane and illegal treatment of the Palestinian people by a government and military supposedly representing my religion and culture, it is with a deeply broken heart.

The actions of the Israeli government and military is antithetical to the true values of Judaism which include compassion, reason, and social justice. It is for these reasons that I cannot support such actions. I find it horribly offensive for any of the brutality in Palestine to be attributed to being in my name – it is not in my name. It tarnishes my religion and culture.

I encourage other Jewish people to really look at the situation objectively and not through the idealized notions of Israel with which many of us were raised. To blindly support a nation and its government because of misplaced nationalistic fervour or perceived ownership based on selective Biblical interpretation is illogical.

Zionism and Judaism are not the same thing. Historically Zionism was opposed by almost all organized branches of Judaism. Even today, not all Jews are Zionists. Actually, Zionism’s strongest cheerleaders today are Christians. So, accusations that anti-Zionism equals anti-Semitism are very much unfounded and merely a way of stirring up trouble towards those people who are critics of Israel.

In fact, there are many Jewish voices from within Israel and around the world who are opposed to the Israeli colonial settlement policy in the Occupied Territories and those voices are getting stronger. Thank you.

The Side of Peace I’ve marched in Gaza rallies
And sung for Arab crowds
Though some of my relations
Think I should not be allowed.
I’m asked why do I do it?
Or if I’m scared at the very least;
The only answer that I have,
Is I’m on the side of Peace.

I always say I’m Jewish,
It’s part of who I am.
So is speaking out
For human rights as best I can.
This conflict is immoral
I want it all to cease
And that is why I take a stand
On the side of Peace.

When innocent civilians
Are killed day after day
By military massacres
I have the right to say
Collective punishment is wrong
As the death tolls increase.
The only way to save lives
Is on the side of Peace.

Unlike so many others
I can’t support a nation
When it’s so horrific towards
Part of the population
Yes, the leaders are not innocent
But the children are, indeed
So are all the others who
Are on the side of Peace.

It’s easy to be silent
Or toe the party line
Complicity is for cowards
Who are part of the crime.
I will never be accused
Of groveling on my knees
I stand with my conscience
On the side of Peace.

© 2009 Paula E. Kirman

Love Is All There Is

Activism is about love. Love for the world, for our fellow humans, for animals, for the environment, for peace.

I recently read a book by Evangelical author Rob Bell called Love Wins. His views are controversial because he argues that the concepts of heaven and hell are not just for the after life - they exist here on earth. We make choices that can literally lead to hell on earth or make the world more like heaven.

Activism is about trying to make the world a little better. Maybe we won't make it into heaven, but there certainly is enough hell out there created by a number of forces of greed and power to try to overturn.

More and more, the terms "conservative" and "Christian" are being used in the same phrase. Yet conservative politics often espouse values that are far removed from Jesus' teachings. Cutting social programs, removing health benefits for refugee claimants, an imperialistic foreign policy, tax breaks for the rich and corporations - where are Jesus' values of compassion, loving thy neighbour, caring for the sick and poor - in other words, where is the love?

When you give love, you get love. This is as true for activists as for anyone else. I don't know anyone who doesn't want to be loved. We form a community, we organize events together, we work together for a common cause. That takes almost as much commitment as a long-term relationship.

It's the kind of love that can change the world, both on a large scale and between us as individuals. After all, isn't love all that matters?

Activist Self Care and Community

Wanting to heal the world is sometimes an extension of wanting to heal ourselves.

We see the injustice and suffering around us and do what we can in our own forms of activism, and can grow despondent when constantly surrounding ourselves with images and facts of this brokenness in the world, growing even more despondent when our efforts don't appear to bear much fruit (at least not immediately, or at first glance).

Brokenness in the world can manifest as brokenness in ourselves.

We take to the streets with chants of, "Health care, child care, anything but warfare."

Self-care should be added to that list. Too many activists don't practise it, or enough.

There is a reason why depression and despair runs rampant in activist circles, and why it too often leads to tragedy. People who are passionate and creative can often lean towards depression and anxiety in the first place, and when you factor in the way that being a community organizer can consume one's life, emotions can be hard to deal with.

After the rally, when the placards are put away and the sound system is broken down, there is isolation. Maintaining a satisfying personal life is hard when you are being run in what seems like 15 different directions. Then there is the time necessary to spend working. It does not leave a lot of time to simply unwind, meditate, go to church, take a trip, or do whatever it takes to find balance.

Factor in personal problems (breakups, issues with parents), work problems, and a host of other day to day stressors, and the combination can be lethal.

I notice that many activists are spiritual - not necessarily religious, but have some sort of appreciation for something bigger than ourselves, something beyond the physical world. Working towards ideals of social justice is a way of putting that spirituality in action. But there has to be a way to put some of that energy that we send out into the world, back into ourselves.

It takes more than a warm bubble bath to soothe loneliness. And yes, even when you're surrounded by hundreds of like-minded, chanting peaceniks, you can still feel lonely. It takes more than watching a movie (or two; comedies of course) to erase thoughts that maybe what you're doing isn't going to mean a whole lot in the long run.

Healthy lifestyle choices, socializing (for non-activist purposes), and just doing things for ourselves takes time and effort - the bulk of which we usually reserve for our activism. But that is not where we make the biggest mistake.

Our biggest mistake is not reaching out to our comrades. We need to look after ourselves and each other. That is why it is called an activist "community." Pay attention to when you may not be feeling well, and for signs in others - which may often be subtle.

We won't be able to save the world if we can't save ourselves.

Pure Fantasy

Last week, I was invited to the Purity Driven Conference by one of my Christian Facebook friends. These sorts of conferences pop up every so often in Edmonton, under names like "The Right to Wear White." The purpose of these conferences is to encourage young people to abstain from sex until they are legally married.

Let me preface this by saying there is nothing wrong with choosing to abstain from sex until marriage. Such a decision should be upheld by one's family and community and should never be mocked - just like any other personal decision about one's lifestyle.

However, the problem I have with these sorts of conferences is the pervasive message that those whose vows of chastity have "slipped" or "broken" (just like the condoms that are often erroneously discussed with exaggerated failure rates) are somehow not "pure." It's only logical, that if pre-marital virginity equals purity, then pre-marital non-virginity equals defilement.

What an awful message to send to those young people who may have made mistakes, who may have been coerced into something they were not ready for, who may have given in to the messages of our hyper-sexualized society. And what an awful message to those who made a conscious decision to share an intimate part of themselves with someone they love in the absence of a wedding ring.

The message is also two-sided: sex before marriage makes one "impure" while after marriage you are as pure as the driven snow, even if you're going at it three times and day and four times on Sunday. Yet the damage has been done - the minds of young people are like sponges soaking everything up. Will the "purity switch" really be flipped on the wedding night, or will guilt and shame join the couple between the sheets?

Another issue I have with "purity conferences" is that a lot of the message is aimed at young women. It is as though a large part of our self-worth should be tied up in whether or not our hymens are still intact. If not, we might not have the "right to wear white." Of course that is aimed at girls - men usually don't wear white to their weddings.

Young people are best taught to respect themselves, to respect each other, and to make choices that are right for them.

Dis-Organizing Religion

When I first became involved with a church (in fact, one which I planted nearly a decade ago), I often would encounter Christians who were burned out on church. They still believed in God, still read their Bibles, but were frustrated with the organizational structure of houses of worship because of the focus on money

In most Protestant denominations (yes, I am Jewish, and the "church" in question was a fusion of both Jewish and Christian belief, but for the sake of illustration let's just stick with the Evangelical Protestant model) there is a pastor who is accountable to a board who is made up of congregational members. There is a set of bylaw, often referred to as a "Constitution" which is like a code of conduct for everyone involved, outlines the church's mission, and sets accountability. It is necessary to have such a document for the purposes of gaining charitable status with the Canadian government.

The pastor is paid from the tithes collected from the congregation - the proportion of the tithes set aside for staff salaries is usually outlined in the Constitution, with the rest of the money going for things like rent and other administrative costs.

Being a pastor is an incredibly stressful job physically, emotionally, and spiritually. To be in full-time ministry is not feasible in today's society unless you are getting paid. In addition, your life (as well as those of your family members) is constantly held up to scrutiny. The same holds true for many in church leadership like elders and deacons. I believe this is a reason why there is so much "moral failure" amongst church leaders - they simply cracked under the pressure, grabbed the secretary, and headed for the broom closet. I am over-simplifying, but I think you know what I am getting at.

I also know a number of people who fled churches and synagogues, becoming involved with home fellowships where they studied the Bible, sang, and shared. People felt more free to talk about issues that concerned them, they got to connect with the others more intimately (I never understood why people would want to attend "Megachurches" where the only people you get to know, if any, are in whatever small group you choose to take part in), and, best of all, no one's hands are in anyone's pockets.

Tithing is Scriptural (Leviticus 27:30; Malachi 3:9) in terms of the amount and also to give joyfully. Most churches harp on the amount and not the joyful part. Another aspect of tithing not spoken of as often is the fact that you give your 10% *after* you have paid your rent, groceries, and other essential bills. It's net, not gross.

But when an institution that is supposed to focus on spirituality becomes driven by money, other messages get lost also. While sermon after sermon harp on issues like homosexuality or abortion, other issues laid out by the Bible are rarely, if ever, touched upon. When was the last time you heard a sermon about business people who lie in order to score a deal? Or CEOs of corporations who profit from the labour of others? Or government leaders who are dishonest with their constituents and engage in foreign policy that leads to the murders of millions overseas? Probably not recently.

I'll tell you why not: because church leadership cannot afford to risk alienating the rich business people and Conservative government supporters who may be in the congregation. People who will pick up and take themselves (and their tithes) elsewhere. When a church is run as a business, business decisions have to be made that are in its best interests, and this filters down to the messages that are presented.

It should thus be no surprise that faith and politics are so intertwined. The US is heading towards an election, and all kinds of messages are coming from both Christian and Jewish leaders about the need to elect the "right" candidate (no pun intended). A government that supports corporations and big business and imperialistic foreign policy serves those who benefit from it the best (the rich), and the more rich people in a congregation, the richer the church will be.

Mega-churches (and whatever the Jewish synagogue equivalent is) are really corporations unto themselves operating under the guise of spirituality. Smaller churches also are affected by similar issues (rich congregants = more tithes) although at least there is some more accountability on the parts of everyone involved, since more people within the church itself are likely to know each other (which leads to another problem of everyone knowing everyone else's business, but I digress).

Because of all of these issues, I have found myself really wanting to connect spiritually in a house environment, or even just amongst two or three others, or even one on one, depending on the situation. Why does worship and study have to be in a set place and time? Where does it say in the Bible that we have to be in a structured church with a paid leader? No one paid Jesus. Instead, He paid in the end. And that should be the ultimate lesson to us all.

He Said, She Said: Interfaith Relationships

Several weeks ago I had the pleasure of meeting one of my long-term Twitter contacts in person, @Sirthinks. John, his name in the real world, showed up with his Flickr photo group at a rally where I was singing (totally by coincidence, I have been told). Apparently, our meeting prompted John to check out some of my work online, including the two articles I have written about interfaith relationships: Single Jewish Female: Dating Within the Faith and Small Community, Big Problems: What's a Jewish Girl to Do?.

John had some very strong opinions about what I wrote, and we decided it would be a great idea if we did a "he said/she said" exchange about interfaith romance on his blog. He and I went back and forth for a while, adding our thoughts to the same post, then opened up the post to comments from others. Here is the post: Tradition v. The Heart v. Expectation.

When our thoughts started winding down, we each wrote separate summary posts. Here is John's: On compromise and the devil's advocate. And, here is mine: Straight From the Heart: Traditions and Love.

As readers can see, John and I are both very opinionated people. I am not sure that we see eye to eye on everything (in fact, Ia m sure we don't), but this exchange was definitely worth having as it caused both of us to reflect on our values and beliefs.

Leaving Us Behind? Some Thoughts On Messianic Judaism

I originally published the following essay in three parts when I was the Editor of the Judaism topic section of BellaOnline.com. The piece stayed online for a while after the site was taken over by a new Editor, but has since dropped off the Internet. It made readers think and I got a lot of positive feedback from it on both sides of the equation, so I have decided to post it again here, with a few very minor edits. A few years have passed since I wrote this, but my view stays the same. A Jew is a Jew is a Jew and we should be allowed to believe whatever we want.

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What I am about to say is going to make me very, very unpopular.

Over the past several years I have been reading a lot about the work of Jews for Judaism, and other so-called “anti-missionary” groups. These groups exist to bring Jewish people back into the fold of Judaism, from cults and other religious affiliations, particularly Christianity. They have extensive Web sites and send out lots of literature warning against the spiritual dangers of “Messianic Judaism,” which they say are really churches that use Jewish trappings to lure unsuspecting Jewish people away from Judaism and into Christianity. They answer theological questions, aiming to shoot down Christian doctrines and beliefs. Sometimes, they even go so far as to say that Jews who are involved in Christianity are no longer Jewish, and should no longer call themselves thus. Messianic Judaism is described as being just another Christian denomination that is deceptive and heinous, because of its use of Jewish liturgy, symbols, and holidays.

But are Christian missionary groups really as much of a threat against the future of Judaism as Jews for Judaism and other such groups think? And is Messianic Judaism as insidious and sneaky as they portray it to be?

I say no.

Jews leaving Judaism and converting to other religions for perceived social status or marriage is nothing new. It has happened throughout history, but is occurring more frequently in recent decades because some young (and not so young) Jewish people are finding little spiritually edifying in Judaism, either due to lack of education or having negative associations with Judaism from anti-Semitism or unsatisfying experiences while growing up. A few Jewish holidays thrown together haphazardly, going to the synagogue once or twice a year on the High Holidays (if at all after one’s Bar or Bat Mitzvah), and no talk about G-d or spiritual matters does not a positive Jewish experience make.

The Rabbis talk about a spark that resides within the soul of every Jewish person. This pintele yid causes one to yearn for a deeper relationship with the Almighty. If they are not getting it from their immediate Jewish surroundings, they will search for it elsewhere.

Christianity is a logical turning point, since much of Jesus’ teachings come from out of the Torah, and because, at least for those of us in Western societies, it surrounds us in our culture. When a Jewish person gets involved in evangelical, Protestant Christianity (and even Catholicism, although some people have compared Catholicism and Judaism because of the emphasis on ritual), he or she often sheds their Jewish identity and heads into church life like it is newfound gold.

This, of course, is very sad. Whenever a Jewish person gives up their Jewish identity, it is pitiful. However, Christianity, which anti-missionary groups spend most of their energy and funds targeting, is not the only religious alternative for unsatisfied Jews – nor is it the most common one.

In fact, I read a statistic a while back that one in four Buddhists were originally Jewish. Jews are involved in cults, Eastern religions, Wicca, Ba’hai, atheism, or retreat from religion altogether, at an alarming rate. Another scary statistic that I came across is that every day, approximately 700 people in the United States who originally identified religiously with Judaism (for the sake of the point I am trying to make, we’ll consider someone Jewish if they considered themselves Jewish in the first place, and not on their biological parentage) convert to another religion.

Yet we do not hear about great efforts to bring Jews back from atheism, or from Buddhism. Nor we do we hear Rabbis crying geschrei gevalt and declaring such persons no longer Jewish.

Then, there are those Jewish people who have declared that they believe Jesus is the Messiah, but continue to call themselves Jews and practice Judaism. These are the Messianic Jews. They object to the term Christian, believing the word to hold specific Western cultural concepts that come out of paganism.

In many ways, Messianic Judaism is very much like the early church, which consisted mostly of Jewish people who chose to follow Jesus and his teachings. Here is a very concise and over-simplified history of Messianic Judaism. The great split between Judaism and Christianity occurred when the Emperor Constantine declared Rome a Christian society in the 3rd century. He ordered Jewish believers to either give up their Jewish traditions join what ultimately became the Roman Catholic Church, or to return to the traditional synagogues, where they were harassed for their beliefs. As a result, believers in Jesus who were openly Jewish basically disappeared until movements such as "Jews for Jesus" in the 1960’s and the Jesus People of the 1970’s came about.

There are now Messianic congregations all over the world. Most of them use a Siddur (and use a traditional Artscroll one at that), follow the Jewish calendar and observe all of its holidays, do not recognize Christmas or Easter, and encourage adherents to follow Torah commandments and be an active part of the Jewish community.

Dan Cohn-Sherbok, a Reform rabbi in England and widely-published author on a variety of Jewish issues, wrote a book a few years back, simply entitled Messianic Judaism. He investigated the movement and came to the conclusion that those involved with the Messianic Judaism who are indeed Jewish, should be considered part of the Jewish community and the movement itself as another branch of Judaism – in other words, as another expression of Judaism, just like Orthodox, Conservative, or Reform.

I agree with him. As someone who has studied both Christianity and Messianic Judaism for the past several years, I have found that the Messianic community strives to get Jews who believe in Jesus out of mainstream churches and into their congregations, where they are encouraged to maintain Jewish customs and identity. In fact, some Jewish people who are fleeing from who they are, rather than seeking an expression of their faith in a Jewish context, find Messianic congregations to be “too Jewish” for their comfort zone.
According to Jewish law, if someone is born a Jew, he or she dies a Jew. For anyone, even Orthodox rabbis, to declare someone who espouses beliefs that differ from their own, as being not Jewish, is in direct violation with Jewish law. In fact, it wasn’t that long ago that a certain proportion of the Orthodox rabbinic community declared Jews who are Conservative or Reform to not be Jewish.

And why is it that the far greater number of Jews who leave Judaism altogether either for total assimilation in the secular world, or in Buddhism, or in the multitude of other places where Jewish people hide themselves, are still considered Jewish? This is a question that has never been answered to my satisfaction. While history shows a volatile and often tragic relationship between Jews and Christians, the fact remains that the first “Christians” were actually Jewish, and never stopped considering themselves thus or being recognized by the local rabbinic authorities as such.

As far as being deceptive and using Jewish trappings to “snare” unsuspecting Jewish people, I can only speak from my own experiences. Messianic congregations tend to be open about who they are and what they stand for. They use Jewish symbols to express their Jewish affiliation (for those adherents who are Jewish) or admiration and love of Judaism and Israel (for those adherents who are gentile). They celebrate Jewish holidays, follow Torah commandments, and worship on Saturday because they feel they are keeping in accord with Biblical accuracy and living a lifestyle the way Jesus did. The tragedy of how the church ended up straying for its Jewish roots is fodder for another essay.

The people who I know who are Messianic do not go storming the local synagogues trying to round up converts. The ones who are gentile do not pretend they are Jewish to fool people. They donate more money to Jewish and Israeli causes than many of the mainstream Jewish organizations and synagogues locally, and take part in community events. While many adherents are gentile-born, many others are halachically Jewish or have a traceable Jewish lineage. They are Jewish people who happen to believe that Jesus is the Messiah and consider the New Testament to be divinely inspired. These are not traditional Jewish beliefs, but then again, neither is the acceptance of intermarriage or the ability to pick and choose which commandments to observe, as is commonly taught in Reform. And frankly, thanks to the rise of intermarriage, many synagogues, particularly the more liberal ones, are filled with gentiles also.

These are people who, unlike those who accept Christianity not only in terms of faith but also of culture and assimilate into a church, are serious about remaining Jewish. Far more of a threat to Jewish continuity are those Jews who seek to disappear from Judaism, in their own lives and future generations. Whether they do this through intermarriage, conversion, or just deciding that they no longer want anything to do with Judaism, the result is the same. It is better to be a Jew who is for Jesus than a Jew who is for nothing.

As a result, anti-missionary organizations would do better to pursue Jewish people who are assimilated, disenfranchised, and disillusioned. The Christian groups who target Jewish people for conversion would not have much of a chance if the Jewish people they targeted had positive, enriching Jewish experiences to begin with. As a Messianic pastor once said to me, “if you want them to stay, give them a reason to stay.”

Jews convert to other religions and philosophies rather than Christianity or Messianic Judaism at a far greater rate, with worse consequences. Messianic Judaism is not the pariah that anti-missionary groups make it out to be. If the movement and its adherents are accepted by the mainstream Jewish community, those involved who are halachically Jewish will remain part of the community and ultimately part of Judaism.