Jews should be “inspired by gay pride”
You’ve heard of the gay pride movement, but have you ever considered that a similar concept could be applied to Jewish identity?
Internationally renowned educator Ben M Freeman’s first book, Jewish Pride: Rebuilding a People is inspired by his experiences with the LGBTQ+ (lesbian, gay, bisexual, transgender, queer) pride movement. It aims to educate, inspire, and empower Jewish people to reject the shame of antisemitism imposed on Jews by the non-Jewish world, as well as non-Jewish perceptions of what it means to be a Jew.
The book was launched in South Africa at an online event hosted by the South African Jewish Museum and the Jacob Gitlin Library.
Freeman is head of humanities at The Harbour School, an international school in Hong Kong. He is also a freelance lecturer at schools and universities, and leads educational webinars focusing on antisemitism to Jews and non-Jews alike from all over the world, helping them to understand the rise in antisemitism. He also works with companies and educational institutions, providing training and consultancy on issues related to inclusion and diversity.
Freeman was in conversation with Richard Freedman, the former director of the Cape Town Holocaust Centre and the South African Holocaust & Genocide Foundation.
Freeman described how he grew up in Glasgow, Scotland, one of only 5 000 Jews in the country. “My parents made a real effort to raise us as proud Jews. We went to the only Jewish primary school, and observed Shabbat and chaggim,” he said in his strong Scottish accent.
Meanwhile, realising he was gay, he has travelled “a long road to come to terms with that identity, and this book is based on that journey. If it wasn’t for that journey, I wouldn’t know the importance of the concept of pride, and the damage that shame can cause. I look at the pride movement, and I see the conversations that we need to have in our own community.”
The fallout around former Labour Party leader Jeremy Corbyn also galvanised him. “It was a moment of reckoning. I saw two responses in the British Jewish community: one was really impressive and embodied pride – rabbis put aside their differences to write letters to the press together, and people unified. But the second was the hangover of the ‘keep your head down’ syndrome. This has always been the unofficial policy of the Jewish community in Britain – don’t complain about antisemitism. [Community members] understand it’s wrong, but they have been socialised to keep their head down, so when it comes to it, they can’t advocate for themselves.”
One could say that the same “keep your head down” syndrome could be applied to the organised Jewish community during most of the apartheid era. Freeman feels strongly that Jews need to engage with our past, educate ourselves, and acknowledge that we have experienced generations of trauma that inform our actions every day. However, he notes that this isn’t about being victims. Rather, by understanding it, we can shake off shame and fear, and act in a more positive and proactive manner.
“We need to have public discussions on epigenetic trauma, generational trauma, and what it means to be a Jew in a post-Holocaust world,” he said. “We understand antisemitism intellectually, but often this is an emotional discussion, about our individual and collective self-esteem and mental health.” It’s a long journey, and it’s not going to be easy – each of us have to work on it every day.
Looking back, Freeman notes that when he was younger, he consciously tried to hide his Jewish identity. For example, when he was 16, he dyed his hair blonde. “When I went to university [in Scotland], it was a nightmare. I heard the same rhetoric as Corbyn. The difference was it was on the fringes, not in the mainstream British political system.”
He said the Black Lives Matter and #MeToo movements should inspire Jews. “We need that too, a version that fits our context. We need to be raising our voices and demanding to be heard. The black community isn’t asking to be heard, it’s demanding it. It’s the correct course of action, and we need to see it in our community too.”
He emphasises that when it comes to Zionism, “We need to reclaim both the concept and the word. I believe the non-Jewish world has appropriated and bastardised it. If you look at it, it’s a movement of self-determination for the Jewish people based on progressive values. As Jews, we understand that, but non-Jewish people describe it as white supremacy, colonialism, imperialism, and so on.” As Jews, we can disagree and debate what we want Zionism to look like, but “the non-Jewish world doesn’t get to tell us what Zionism is. It’s not their movement. It’s a Jewish concept defined by Jews.”
Freeman said Jews who have a white skin are often demonised by both the extreme left and right. “The extreme right see us as ‘shape shifters’ who look like them, can ‘infiltrate’ them, and bring them down from within. The extreme left say we symbolise whiteness. For them, that’s colonialism, oppression, and white supremacy. Both sides are framing us as what they see as the problem in the world or what they hate in the world.”
Others may accuse Jewish pride of being white supremacy, he said, but it’s not about taking others down, demonising or blaming others, and it’s about including Jews of every stripe.
The book includes stories from seven very different Jews. We must celebrate this diversity, but we can also note the similarities between our stories, Freeman said, emphasising that Jewish pride will come about when we heal our divisions from within. “We need to look at our racism, misogyny, and homophobia. I’ve seen Orthodox Jews ‘erase’ Reform Jews, and I’ve seen Progressive Jews demonise the Orthodox.”
Those who have a Jewish father, but not a Jewish mother, “are erased a lot”, Freeman said.
“Part of this healing is educating ourselves instead of picking arbitrary points in Jewish history to define our identity. I’ve called the book ‘rebuilding a people’ because we were a civilisation, a culture, a people, a nation before religion emerged – and the matrilineal definition of Judaism emerged even later,” he said.
“I respect the Halacha, but we also need to recognise this past. Just having this conversation is healing. I see the solution as our Jewishness. All Israel is responsible for each other, so we need to do better. And, the only people who get to define Jewish identity are Jewish people.”
Skies between SA and Israel could open soon, says Israel’s COVID-19 chief
South African Jews and their relatives in Israel are battling yet another travel ban implemented by Israel at the beginning of May, which forbids travel to South Africa and seven other countries. Yet Tomer Lotan, the executive director and policy chief at the Government of Israel National Coronavirus TaskForce, told the SA Jewish Report it might shift soon.
“I think it will change pretty soon. The policy is based on the idea of opening as much as we can inside Israel, but being very strict with our borders. We call it the ‘inverse watermelon’ – the inside is green and the outside is red. It sounds much better in Hebrew!
“We went through two to three months of relief in daily activity and opening our economy,” he says. “This was mainly through the ‘green pass’, a project that I was privileged to lead [allowing those who are vaccinated access to daily life, sport, and cultural events]. There were about six to seven phases of relief to get our economic activity as close as we could to daily routine.
“But the other side of the equation has been to keep our borders as strict as possible. It’s a challenging balance. We’ve been more conservative about our borders than before because we want to maintain the achievements of our vaccination project. We don’t want to risk it with a ‘variant scenario’ [a COVID-19 variant entering the country.]”
He says an Israeli High Court decision two months ago ruled that “we cannot block Israeli citizens from travelling back to Israel. This means we had only one option left: to have a differentiated approach to different countries. This is why we created these criteria, focused on countries that are more dangerous for Israel because of the presence of variants of concern. We also looked at the traffic between these countries and Israel.”
In the case of South Africa he says, “the South African COVID-19 variant is still a concern according to our Ministry of Health. However, I must say, over the past week or two, we have seen more evidence that the South African variant may be less dangerous than we originally thought. So I’m more optimistic that in the short term, Israel will update its knowledge on the South African variant. We hope that the evidence will give us confidence that it won’t affect those who are vaccinated, and then the policy [on travel between South Africa and Israel] might change. But we’ve been very conservative because no one wants to make the mistake of ‘reading the map’ incorrectly.”
Lotan says South Africa’s recent low COVID-19 numbers don’t have a big impact on Israel’s assessment of its travel ban. Rather, the traffic between the two countries and strong family ties between people has more of an impact.
“But we want to emphasise that the health ministry and Israeli government are very aware of the need to reconnect communities and families. We hope to make sure that over the coming weeks and into the summer, there is more traffic between South Africa, Israel, and other countries, not only for the Israeli economy, but also because of the very important ties to these Jewish communities. We are making an effort and it’s ‘on our table’. We are putting a lot of effort into updating policies.”
So is Israel’s fight with the pandemic coming to an end? “Most Israelis feel that ‘corona is over’. They act like it’s over, and there is much sense in that as we are really close to normal routine,” he says. “And our numbers are dramatically, fantastically low. The only question mark is the fact that the world is still suffering terribly from COVID-19. So it’s still premature to say that it’s over.”
He says the Israeli government will soon “pilot groups of tourists to start tourism again in Israel. That’s the next step. We’ve done things gradually, in a cautious way. We aren’t running forward [without thinking things through].”
Regarding sectors of Israeli society that may have been resistant to vaccines, Lotan says “the Haredim [ultra-Orthodox] do vaccinate. They are at least 60% vaccinated, which is high compared to the rest of the world.” He points out that they haven’t experienced an increase in COVID-19 numbers after the large gathering at Mount Meron for Lag B’Omer.
“Arab Israeli citizens also have very high vaccination numbers. It took a while to increase numbers – it started slowly, but after we adjusted our messaging and created greater accessibility in Arab villages, there has been increased compliance.” These efforts have extended from East Jerusalem to Bedouin families in the Negev. Lotan says Israel has also vaccinated 200 000 Palestinian workers that come in and out of Israel. Although it’s in Israel’s interest that all Palestinians are vaccinated, this responsibility falls to the Palestinian Authority.
Regarding the large numbers gathered at Mount Meron, Lotan says, “for so many years, the event has been unmanaged. It’s like a ‘no man’s land’. We concluded COVID-19 restrictions for Meron based on the green pass –allowing only those who are vaccinated to attend, restricting numbers, and so on. The plan was agreed with the relevant ministries and the police.
“But then it was disputed at operational level. Who would enforce it? Who would check the green passes? And then the formal restrictions weren’t voted in by the government. It was a very good plan, but no one signed it. So the event was unmanaged.”
He says this failure is a symbol of “the failures of the Israeli system. It’s not just political, it’s about the weakness of authorities. So the miracle [of Lag B’Omer] didn’t happen this year.”
The Jewish woman behind CJ Langenhoven’s legacy
They say that behind every great man is a great woman, and in the case of Sarah Goldblatt and the Afrikaans literary legend CJ [Cornelis Jacobus] Langenhoven, it couldn’t be more true. But who was Goldblatt, and why isn’t she known or celebrated by the Jewish and Afrikaner communities that she belonged to and identified with?
These are some of the questions that spurred local lawyer and author Dominique Malherbe to explore the story of her great aunt, who she only met once, and why Goldblatt has been hidden from history. The result is her newly released book, Searching for Sarah: The Woman Who Loved Langenhoven. Milton Shain, emeritus professor of history at the University of Cape Town, calls it “a forensic tour de force” in which “secrets are unveiled and silences broken”.
The book tells the story of how Afrikaans literary icon CJ Langenhoven (who wrote the words of Die Stem) named Sarah Eva Goldblatt executrix of his extensive literary legacy, much to the surprise of the Afrikaner establishment.
Langenhoven died suddenly at the age of 58 in July 1932, but “she kept his legacy and work alive as long as she was alive”, says Malherbe. By the time Goldblatt passed away in 1975, more than two million copies of Langenhoven’s books had been sold, one of the greatest literary successes ever in South Africa. But her role in this success was never acknowledged. Meanwhile, it’s assumed that she had a relationship with Langenhoven, but there is a mystery about whether they had a child together. The author set out to discover Sarah’s story, reclaim her for posterity, and try to find her son.
Malherbe, whose mother is Jewish, explains her connection to Goldblatt. “Sarah arrived in Cape Town from London in 1897. She was my grandfather’s sister, so my mother’s aunt. We have a large family in Israel. My grandfather, David Goldblatt, was instrumental in getting the Yiddish language recognised in South Africa. Sarah was very devoted to him and to Yiddish, which she spoke growing up. But at some point, there was a falling out in the family and David went to New York City, where he did quite well. Sarah never heard from him again. There is a lot of mystery around why he left.”
She explains that during her research, “from a Jewish point of view, there was the least amount of information about her. There was one book on the Jews of District Six, and there is one photograph of David in it”. But besides for traces of Sarah Goldblatt in academic theses, no one had explored her fascinating story in full – until now.
“Much of what she did was hidden from public view. We have to think about the time she lived. There was a lot of antisemitism in South Africa and around the world,” says Malherbe. “She met Langenhoven, and quickly followed him to Oudtshoorn. She started working for him when she was 21 and he was 35. It’s clear they had a strong bond. They worked together on a newspaper – she was the editor. This was when there was a thriving Jewish community in Oudtshoorn.” As part of her research, Malherbe travelled to Oudtshoorn and was saddened to see barely a trace of the Jewish life that once blossomed there.
“When the ostrich industry collapsed, Sarah had to leave, and began a long teaching career in Cape Town,” says Malherbe. “But all the time, she would also work on Langenhoven’s manuscripts. He was a prolific writer, parliamentarian, and lawyer. He wrote everything from science fiction to limericks, and played a key role in getting Afrikaans recognised as a language.”
Just like her father attempted to get Yiddish recognised, here was another man championing a language, and again, Goldblatt became deeply involved. “She was devoted to Afrikaans,” says Malherbe. In fact, many knew her by her Afrikaans nickname, ‘Saartjie’.”
Langenhoven went on to marry, but whenever he came to Cape Town, he would stay with Goldblatt. “Over a 20-year period, they corresponded almost every day. In the Stellenbosch library, I came across 21 volumes of letters that he wrote to her,” says Malherbe. “But in her catalogue, there are gaps of time. I was intrigued, and from family members and stories over the years, I gathered that those gaps might have been when a child [that they had together] was mentioned.”
Malherbe set out to find out if she had a long lost cousin. “All I had to trace him was a strange Afrikaans name, and I knew the person didn’t have family. He was born in 1925.” The results of her discoveries will need to be read in the book.
Malherbe emphasises that just because someone isn’t included in an official record doesn’t mean they don’t have a fascinating and important life story. This is especially true for women.
“Even the late John Kannemeyer – the great Afrikaans biographer who wrote Langenhoven’s life story – made sure that Sarah assumed her place, which was nowhere. The fact that she was a woman, Jewish, and Langenhoven’s mistress didn’t fit well with the story, so he described her as a mad woman. He totally dismissed her.” But Malherbe feels that “we need to celebrate people and recognise their contributions to this country, especially Jewish women”.
As someone who has written two memoirs, Malherbe chose to write the story in the style of a memoir. “I essentially wrote the story as I was discovering it. There was so much to explore, and as a lawyer, I’m interested in finding answers and seeing justice in the world. All of that culminated in this book.”
Did she find what she was looking for? “I think for the most part, I did. But I think in the telling and reading of the story, more will emerge.”
Grandpa Witkin’s memoir offers sage advice for any generation
A zaida’s wit and wisdom, the measured acumen of a South African private equity pioneer, and the strength-in-vulnerability of a cancer survivor are some of the formidable facets of Arnold Witkin.
Now, they have culminated in the business icon’s debut book, It’s not a Big Thing in Life, which offers “strategies for coping”. Although framed as “considerations for my adult grandchildren” they are, in fact, universally applicable.
Nevertheless, Witkin’s grandchildren, ranging in age from seven to 16, while still too young to fully imbibe his insight and delight in the wonders of life, are the inspiration behind the work that awaits their perusal.
As Witkin’s eldest grandchild recalls, “When I was a very young child and living in London, my grandpa and I would sit in these big chairs in his and my grandma’s house and ‘contemplate the universe’.”
Witkin, currently based in Cape Town, expresses his enjoyment at being able to engage with his grandchildren in debate and conversation as they find their emerging voices. “We are able to have that kind of relationship where we can really talk about meaningful ideas,” he says. Yet, this is counterbalanced by their hunger for tales from his own experience, “always asking for stories of what happened to me at different ages”.
It’s from this combination that Witkin, aged 76, takes inspiration for the book, which blends personal anecdotes with his musings on various topics. It’s peppered with illustrations by Dov Fedler, and includes an array of references from Great Expectations’ Miss Havisham to Kahlil Gibran and the late Rabbi Lord Jonathan Sacks. At times, the book even offers some key ideas in list form, something which Witkin decided was suitable after realising that even the ten commandments were in bullet points!
Witkin says he has always written notes to himself and as such, the book was essentially decades in the making. However, he did use the time spent in lockdown, when he couldn’t play his beloved golf three times a week, to focus on the project.
The dozens of topics in the book range from success, work, and money, to coping with problems, making decisions, and love, relationships, and sex. The latter, says Witkin, was the hardest section to write as a grandparent. Yet, he felt that it remained a key aspect of experience and as such, to “not say something would be to slice out a gigantic part of people’s lives”.
Witkin also offers much practical advice – one of his proposals being a return to the lost art of letter writing.
He illustrates his point with a poignant story of an interaction between himself and Rabbi Lord Jonathan Sacks. At the time, Sacks had been at the centre of controversy following a misleading article published by The Guardian. Via a friend who knew them both, Witkin heard that Sacks was depressed about the matter, and he decided to write him a letter in spite of the two never having met.
After receiving the letter, Sacks wrote back expressing his gratitude for the gesture. Three years later, they met at a function, and Witkin introduced himself, mentioning he had once written the chief rabbi a letter.
“He said, ‘I remember it well. I filed it in my ‘good news’ file. Whenever I get a bit low, I open the file, and page through it.’”
Witkin says he remains deeply moved by this example. “Sacks could have walked into his library, opened the pages of hundreds of books, and got divine inspiration. But he was so human.” This is the power of letter writing: “Just the words of strangers can move you.”
Ultimately, Witkin hopes the core message of his books is distilled as an understanding that, “You are responsible for yourself.”
With the exception of a criminal act or extreme tragedy, “Whatever happens to you, you can’t blame anybody else. If you’re in a situation in which you don’t know what to do with your career, relationship, or living situation, you can get help, but you are responsible for getting the help. Moreover, you can have expectations if you want, but you may be disappointed. Ultimately the only question facing you is, ‘What are you going to do now?’”
Even what looks like inaction is a “decision until you change it. There is no such thing as nothing.” This viewpoint helped put life in perspective, says Witkin, pointing out that he has come to realise that most things in life aren’t “a big thing”.
Yet, “If a very big thing happens, acknowledge that it’s a big thing in life. But then, how long does it stay a big thing in life?” is his next question. The answer to this remains a choice. Here’s where his literary example, Miss Havisham – a woman who after being jilted at the altar, spends the rest of her life waiting in her wedding dress, overseeing the rotten remnants of her wedding feast – becomes a critical point of contemplation.
Witkin has tackled some struggles himself, having undergone five operations in the past 18 years following prostate and thyroid cancer. “The definition of inner conflict is when your body and your mind aren’t in the same place. Now [with cancer treatment], my body was here [undergoing an operation in hospital] and my mind was saying, ‘My G-d. I wish this wasn’t happening.’ So, to get my mind to where my body was, there had to be acceptance. There was nothing I could do about this situation, so I had to get on with life.”
For example, after one operation, Witkin was left in immense pain for weeks. He decided to plan how to cope with this reality. One of his strategies was to tell himself, “I love you exactly as you are.”
“‘I love you’ are powerful words. Most of us don’t think we love ourselves. So, to say this to yourself, at a time when you are feeling miserable and sorry for yourself and looking terrible, it makes you feel protected. You are both being loving and being loved.”
His reflections in the book are combined with humour. For example, following an operation that affected his vocal cords, Witkin lost the use of his voice for some time. During this period, he would open business meetings by declaring, “don’t let the softness of my voice detract from the seriousness of my purpose”.
Indeed, Witkin’s hypothesis is that the barometer of any relationship should be how often you share a genuine laugh.
As to his best witticism, it comes down to wordplay: “What do you call an inexplicable phobia of intricately designed groups of buildings?” he teases.
“It’s called a complex complex complex,” he offers with a hearty laugh.
- Details on where to purchase Witkin’s book can be found at www.arniewitkin.com
Witkin shares a mantra that he uses to cope with difficult situations:
• Stay calm.
• I’m safe.
• I’m in good hands.
• Surrender to the process (let go).
• I’m strong.
• I will get through this.
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