fbpx

August 18, 2010

Free Immunizations Offered at Jewish Schools, Shuls

Children can receive free immunizations at three locations in the Jewish community next week as part of a Childhood Immunization Campaign launched by Bikur Cholim Jewish Healthcare Foundation in collaboration with the Los Angeles County Department of Public Health.

Bikur Cholim created this new program, in part, in response to a mumps outbreak that hit the Los Angeles Jewish community in May of this year. Sixteen cases of mumps have been reported in Los Angeles County this year, 12 of them in the Jewish community. Only seven cases of mumps were reported countywide last year.

Whooping cough, which can also be prevented by vaccine, was declared an epidemic in California this month. Six infants have died of the disease this year.

While no data exists specifically on the Jewish community’s vaccination rates, it is assumed Jews vaccinate at the same rate as the general population, according to Alvin Nelson El-Amin, medical director of the Department of Public Health’s immunization program. In Los Angeles, 92 percent of the population is immunized, El-Amin said.

While that is a good rate, it is declining, El-Amin said. In 2000, only 0.43 percent of kindergarten parents would not vaccinate because of personal beliefs. In the fall of 2009, that number more than tripled, to 1.42 percent.

Much of the decline is attributed to fears among parents that ingredients in vaccines can cause autism, a theory widely discredited by scientists and doctors.

Rabbi Hershy Ten, president of Bikur Cholim, believes the economic downturn is also affecting immunization rates, with families who are uninsured or underinsured not bringing their children for regular checkups and immunizations.

Free immunizations are available at clinics around the city, but Ten hopes that bringing the program to the Jewish community will make Jews more likely to take advantage of the service.

The MMR (measles, mumps, rubella) vaccine will be administered Aug. 23, 24 and 25 at Torath Emeth Academy on La Brea Avenue in Los Angeles, Beth Jacob Congregation in Beverly Hills and Emek Hebrew Academy in Sherman Oaks. For details, visit Free Immunizations Offered at Jewish Schools, Shuls Read More »

An Armful of Jewish Pride

Kids who sport a tangle of Silly Bandz on their arms can now do so with some ethnic pride. At least three companies are marketing Jewish versions of the silicon rubber-band bracelets.

Silly Bandz, the trend du jour this summer, come in hundreds of shapes — iPods, dog bones, shoes, peace signs — which stretch to fit onto the wrist but spring back to their original shape when removed. Both boys and girls collect and trade the bands, and wear dozens at a time.

Since May, sales have jumped to well over $100 million for the Silly Bandz brand, which sell for around $5 for a pack of 24.

Dozens of knock-off brands have flooded the market, and among those are JewlyBandz (jewlybandz.com), MeshugaBands (meshugabands.blogspot.com) and BiblicalBandz (biblicalbandz.com/), which sell shapes of Jewish symbols — Stars of David, shofars, menorahs and the Torah — and quirkier items like a glow-in-the-dark state of Israel, a tie-dye tree of life and a glitter chamsa.

JewlyBandz makes holiday packs, with a (presumably nonleather) sneaker and Cohen hands for Yom Kippur, a bonfire for Lag b’Omer and a cloud with lightning for Shavuot.

Rabbi Moshe Rabin, a Chabad rabbi in Florida who runs a girls’ seminary, began making JewlyBandz in the early summer. Rabbi Jason Miller, who runs nondenominational camping programs in Michigan, was searching for just such a product, and he contacted Rabin. The rabbis formed a sort of partnership — Miller markets to his audience of non-Orthodox youth and sells in bulk to other rabbis and camp directors. The profits from Miller’s orders go to support nondenominational camp scholarships and programs, while Rabin’s orders support his Chabad programs.

“Rabbi Rabin teaches Chabad girls in Florida, and I work with Reform and Conservative kids in Detroit, but we said there was no reason we can’t use these bands for the same educational purposes,” Miller said. “His shofar silly band and the shofar silly band I’m going to give out gives the same message.”

Many schools and synagogues have also placed orders for customized designs and plan to hand them out for the High Holy Days or save them for Chanukah.

Rabbi Emily Losben-Ostrov, rabbi and educational director at the Sinai Reform Temple in Bay Shore, Long Island, N.Y.,also caught the fad early, creating MeshugaBands after she saw a student with a Christmas-tree band.

“I envisioned my students walking around thinking, ‘I’ve got a Jewish star on my wrist,’ ” she told the New York Jewish Week.

Biblical Bandz launched earlier this summer, offering 30 different designs, including a Chabad pack, tefillin and mezuzah, the aleph bet and Noah’s ark. Doron Fetman of Nextrendz Imports Inc., and Launch Consulting’s Dan Weinstein, both based in New York, collaborated on the idea and have been amazed at the craze surrounding the product line. Miller said he’s sold thousands, and some organizations are reselling the bands as fundraisers.

“Those of us with our finger on the pulse of what Jewish youth and Jewish teens are interested in really have an obligation to turn it into a Jewish educational endeavor and to market it as widely as possible,” Miller said.

An Armful of Jewish Pride Read More »

What Would Moses Drive?

I drive a car that doesn’t use gasoline. It’s not an exotic $120,000 wonder. It’s a Honda Civic GX that runs on compressed natural gas (CNG) and is available at your local Honda dealer. I’ve owned fancier and more expensive cars, but I’ve never had a car so aligned with my sense of Jewish ethics. 

Some advantages are obvious. CNG costs about $1 less a gallon than gasoline. I also get a carpool sticker that lets me drive solo in the carpool lane until 2015. (All those yellow Prius stickers expire in July 2011.)

I buy CNG just like you buy gasoline. It’s not as convenient, though, because there are only about 50 CNG stations scattered around Los Angeles and Orange counties. Also, CNG tanks hold less than gasoline tanks, so you gas up more often, every 200 miles or so. But for me, the savings and carpool lane make up for that.

Why is your choice of fuel an ethical question? If our choice has implications for terrorism, national security, the environment and jobs, the ethical component becomes clear.

On terrorism:

We spend $1 billion a day on foreign oil. Much of that money goes to OPEC and other countries that don’t like us very much. When money goes to Saudi Arabia, we see the millions that go to Wahhabi madrassas around the world. Even worse, millions go to buy Katushas, IEDs and AK-47s for Afghanistan, Gaza and Lebanon. 

Former CIA director James Woolsey said it best: If you want to know who is funding terrorism, look in the mirror next time you fill your gas tank. 

On national security:

In 1973, the Arab oil embargo challenged our national security. Today, we are twice as vulnerable. In 1973, we imported 30 percent of our oil. Today, we import 60 percent. 

Every barrel we import puts us in competition with other oil-importing countries. Worldwide thirst for Middle Eastern oil forces energy-hungry powers like China to choose between friendly relations with Israel and Western democracies on the one hand and the regimes that control the world’s oil on the other.

On the environment:

Two environmental stories may bookend 2010. First, the BP disaster shows how far we go to get that next barrel of oil. Second, while the world suffers through the hottest summer in history, an iceberg four times the size of Manhattan falls off the Greenland ice sheet. Pollution and the specter of global warming are consequences of our oil addiction.

On jobs: 

Current energy policy creates well-paying jobs. Unfortunately, those jobs are in Iran, Saudi Arabia and Venezuela.

CNG is not perfect. It remains a fossil fuel that only helps us transition to a cleaner future. But the future is not here yet. We need solutions that will work for the next 30 years in order to allow technology to catch up with our demands.

CNG is available today. No technological breakthroughs are necessary. Worldwide, there are over 11 million CNG vehicles on the road; there are fewer than 2 million Prius hybrids. 

CNG is cleaner and produces less CO2 than gasoline. My Honda consistently beats out hybrids to earn the title “Greenest Vehicle” by the American Council for an Energy Efficient Economy.

With these benefits, why hasn’t CNG been adopted before now?

In the past, the price of CNG was high and the supply was uncertain. Today, new onshore drilling techniques have found a 50- to- 100-year supply of cheap natural gas right here in the United States. While there are environmental concerns about drilling, the EPA is looking at the issue, and the outlook for safe extraction of huge amounts of gas is excellent. 

Next, CNG requires fueling station infrastructure. Ethanol and bio-diesel piggybacked on existing stations. Not so for CNG. 

A new CNG station costs about $1 million. But building new stations would create good jobs. For $1 billion, we could build 1,000 stations. That’s the cost of foreign oil for one day. As economic stimulus, this is chump change.

CNG is not for everybody. Station locations can be inconvenient, and there aren’t enough stations to drive from Los Angeles to Phoenix or Seattle. But, if we care about terrorism, national security, the environment and jobs, we need to run more cars and trucks on CNG. To see CNG prices and locations, check out cngprices.com.

In the upcoming months, more CNG options will be available. If you have two cars in your household, one should run on CNG. If your business has a fleet of delivery vans or trucks, they should run on CNG. 

When I fuel my Honda, I must admit a perverse pleasure. I appreciate the $1-a-gallon savings and the environmental benefits. But the real pleasure comes from the fact that I am not supporting a system that has cost us so much. 

Tom E. Persky previously practiced law in California and Washington, D.C., and is currently president of the CD and DVD duplication company diskduper.com. He advocates the use of CNG for transportation as a matter of public policy and has no financial connection to the industry. He can be reached at {encode=”tom.persky@gmail.com” title=”tom.persky@gmail.com”}.

What Would Moses Drive? Read More »

Charedi Rebel

Few issues have generated as much heat in the Jewish world this year as the Rotem bill, which is now on hold pending further review. Presumably, a key goal of the bill was to make it easier for the hundreds of thousands of Russians in Israel, who are not halachically Jewish, to convert to Judaism. There is sharp disagreement among critics of the bill over whether it would, in fact, accomplish that goal.

The bill would formalize control of the conversion process with the Charedi-controlled Chief Rabbinate. This is of great concern to the non-Orthodox streams, who are afraid this might impact the Law of Return, which currently honors non-Orthodox conversions performed outside of Israel. In addition, the bill would make it difficult, if not impossible, to challenge the Chief Rabbinate in the Israeli Supreme Court, something that has been done successfully in the past.

The emotions have run high. Machers across the Diaspora have expressed their outrage. In response, Rotem and others in Israel have accused Reform and Conservative leaders of “purposefully misleading their constituents.”

As Gary Rosenblatt, editor and publisher of New York’s The Jewish Week, who himself has gone back and forth on his views about the bill, wrote this week: “Bottom line, the conversion conflict underscores the fissures and frustrations within and between the Diaspora and Israel. Front and center is the rigidity, if not corruption, of the Chief Rabbinate itself, which is a tragedy.”

One Orthodox rabbi who feels this rigidity especially hard is Rabbi Seth Farber, an Orthodox activist whose Jerusalem-based organization, ITIM: The Jewish Life Information Center, handles between 150 and 200 conversion-related calls each month.

“There needs to be serious reform of the existing conversion authority, which will lead to greater transparency and a more user-friendly system,” he told me the other day. “The Rotem bill does not represent a meaningful response to the demographic crisis in Israel, and it is certainly not worth it if it alienates the broader Jewish community.”

Farber is now suing the Chief Rabbinate in an attempt to stop the annulment of a conversion of a woman who was told she could not get married because she converted in the IDF. “The couple was Jewish enough to fight in the Lebanon war for Ashdod, but not Jewish enough to be married in Ashdod,” Farber said.

If you’re not part of the Charedim, it’s easy to be outraged by their rigidity. But what if you’re a Charedi scholar who is highly respected in the Charedi world? Can you also be outraged?

Yes, if your name is Rabbi Chaim Amsellem.

Amsellem is an MK from the Charedi Shas party, and he has been making waves. One reason is that he has written a serious book of halachah that supports a more lenient view of conversions.

The book is based on the concept of Zera Yisrael, or progeny — someone who, while not halachically Jewish, is very close to Jews and has even risked his or her life to defend the Jewish nation.

There are hundreds of thousands of such potential Jews in Israel. If Rabbi Amsellem were ever put in charge of the Conversion Authority, there would be a revolution in the Jewish state, if not the Jewish world.

How does a Charedi scholar and politician come to display such extraordinary flexibility in a world that is hardly known for it? I wanted to see for myself, so I managed to corral him last week at a Jerusalem hotel, and I spent three hours listening to a Jewish rebel express outrage at his own community. Sound familiar?

“I’m Charedi,” he told me, “but I’m also Sephardic. The Sephardic way is a paradox: to keep tradition but to stay open. The Torah is not there to put handcuffs on you. We try to find solutions. We put unity first.”

As he spoke, I was experiencing my own paradox. Amsellem sounded almost exactly like my late father, a Torah-observant Sephardic French teacher who was anything but Charedi and who was incredibly tolerant. How could someone who had the tolerance of my father be part of such a rigid world?

“I studied only in Sephardic yeshivas,” Amsellem told me. “I was taught that Torah and tolerance go hand in hand. Most of the Shas voters are also Sephardic and tolerant, but many of them are just being manipulated by the system.”

Normally, such a dissenting and rebellious voice would be easily neutralized by a monolithic and all-powerful Charedi establishment. The problem is that Amsellem is not easily neutralized. It’s not just because of his halachic reputation. It’s also his character— he’s a scholar and a fighter.

There have already been a few attempts to undermine him and cut him out of the Charedi mainstream, but so far they have failed. You can bet that he will continue to face internal opposition in the coming months and years. Let’s face it: His halachically based tolerance is a threat to the Charedi way. But Amsellem is undaunted.

“A man who has nothing to lose is most dangerous,” he told me. “I don’t fear losing, because I know I will get up and keep fighting.”

Somewhere, my father must surely be smiling.

David Suissa is the founder of OLAM magazine and OLAM.org. You can read his daily blog at suissablog.com and e-mail him at {encode=”suissa@olam.org” title=”suissa@olam.org”}.

Charedi Rebel Read More »

Only Connect

I’ve had a very Muslim week.

It began just after Shabbat on Aug. 8, when I drove to Exposition Park to attend the Pakistan Independence Day festival. A member of

the organizing committee invited me, and, to be honest, I expected to walk into a picnic area and get stared at by a few dozen bearded men and their heavily veiled wives.

The reality was different. PakDayLA is an annual event that takes over a vast field near the Los Angeles Coliseum, filling it with booths selling everything from Pakistani clothing and crafts to life insurance, cell phones, cable and wireless service, travel packages and, of course, Pakistani food. Some 20,000 people showed up; some were in traditional dress, but the vast majority looked like the crowd at The Grove.

On the center stage, public officials welcomed the crowd, while prominent Pakistanis urged the audience to support relief efforts for people suffering from devastating floods back home.

Then the main attraction came out — a London-based pop star named Annie.

“She’s our Madonna,” a young man explained to me, except she’s 30 years younger, with flowing black hair, skin-tight pants and a tight-fitting top. She brought the young people in the crowd to a frenzy. I was expecting a religious revival; I got a Shakira concert.

On Aug. 9, two Muslim journalists showed up for work at The Jewish Journal. For the past five years, the Los Angeles-based Daniel Pearl Foundation has selected midcareer Muslim journalists from developing countries to become Daniel Pearl Fellows. The Fellows spend six months working at mainstream publications, then a week at The Jewish Journal.

In many ways, Aoun Sahi and Nasry Ahmed Esmat were as different from one another as both were from me.  Sahi, 31, is a reporter for The News, Pakistan’s prominent English-language paper. Esmat, 29, is an award-winning reporter and editor for Al-Ahram newspaper in Cairo. Sahi came to The Journal after spending six months at the Atlanta bureau of The Wall Street Journal, where Daniel Pearl once worked. Esmat had spent six months at the nonprofit investigative news Web site ProPublica, then a few weeks at The Los Angeles Times.

Sahi is tall, witty and self-deprecating — a tan Jeff Goldblum. Esmat is more stocky, more earnest — with, as I pointed out to him, the identical speech and mannerisms of an Israeli.

“I’m a Shi’ite,” Sahi explained to me at our first meeting. “You’re a Jew.” He pointed to Esmat, a member of the Sunni majority, and smiled mischievously. “He’s trying to kill us both.”

I took both men to visit Wilshire Boulevard Temple, which is across the street from our Koreatown offices; it was their first time in a synagogue. They sat in on an editorial meeting, where Rabbi Arthur Green spoke about the need for Israel to be “generous” vis-a-vis the Palestinians. They witnessed the vibrancy and joy of Sinai Temple’s Friday Night Live. I could tell it all gave them pause.

“You understand,” Esmat said, “when we think of a Jew, all we ever think of is a screaming man with a beard or a soldier with a gun.”

Throughout much of the Muslim world, they agreed, the image of America is formed 90 percent by Hollywood movies and 10 percent by news of conflict among Israel, America and Muslims. Given the low literacy rates in their countries, these images shape intellects. A Pakistani or Egyptian child is reared with a pathological ignorance of Jews, Judaism and Israel, having had zero contact with anything resembling a three-dimensional live Jew. By any definition, they are brainwashed.

“We blame the Jews for everything,” Esmat told me. “It’s like a joke.”

Sahi agreed that his fellow Muslims believe Jews control the media, business and government. It’s as if the collapse of Nasserism and communism has left only anti-Semitism as the most viable belief system. The fragile monarchs that pass for Muslim leaders (often with U.S. support, thank you) are only too happy to perpetuate these myths to distract the masses from the misery they perpetrate.

It’s why, as Sahi explained at a presentation to the Los Angeles Press Club the evening of Aug. 12, Iranian President Mahmoud Ahmedinejad and Turkish Prime Minister Recep Tayyip Erdogan are, by far, the most popular Muslim leaders: Who else will stand up to the all-powerful, violent, belligerent Jews?

Back in my office, Sahi pulled some books from my shelf to take home: “The Case for Israel,” by Alan Dershowitz, and Walter Lacquer’s “A History of Zionism.”

“I want to read the other side,” Sahi said. “We only get one side.”

Of course, all this took place as the national debate raged over the building of an Islamic community center two blocks from the site of Ground Zero. Back in Pakistan, Sahi said, people were following the debate closely, certain that it was evidence of America’s hostility to Islam. Sure, there are Americans who revel in their ignorance and hatred of Islam. But having been at PakDayLA, and having been welcomed on Ramadan at the vibrant, diverse Islamic Center of Southern California, both men now knew the truth is more complicated.

At the Press Club event, I asked Esmat if the Internet could help break down some of the barriers erected by propaganda and prejudice.

“Absolutely,” Esmat answered. “When there is no democracy offline, you can have democracy online.”

That evening, after the Pearl Fellows left, I friended them on Facebook. Next, I’ll Facebook their friends. For now, in a world with too few Pearl Fellows and too little cross-cultural contact, maybe the virtual world is the best place for us to get real. What the Internet needs is a thousand places where Muslims and Jews can share their interests and lives in a brainwash-free zone.

That’s what I would create — if only I controlled the media.

Only Connect Read More »

The closure of Motion Picture Home makes the future uncertain for residents

One day last spring, Jill Schary-Robinson Shaw was walking through a quiet, darkened corridor in the long-term care unit at The Motion Picture Home, the iconic Woodland Hills nursing home for entertainment industry veterans and their families. Hardly anyone was around — lights were dim, residents alone in their rooms — as Schary-Robinson Shaw, the daughter of Isadore “Dore” Schary, who ran MGM in the 1950s, wheeled her husband, Stuart Shaw, a resident of the home, around his desolate indoor neighborhood.

“There used to be wonderful entertainments,” Schary-Robinson Shaw said. “Pianists, musicians. But it’s all changed. Replaced by a mood of tension — a foreboding.”

It wasn’t always like this. In fact, the home, originally known as the Motion Picture & Television Country House and Hospital, was once considered a pristine palace, inhabited by a bustling community of industry workers — like Bud Abbott of Abbott and Costello, Oscar winner Hattie McDaniel from “Gone With the Wind” and Maurice Costello, a vaudeville actor whose granddaughter is Drew Barrymore. Even amid the home’s obvious signs of decay, there is still nostalgia for a happier past. Throughout the place, memories of the home’s glory days loom large through the lingering spirits of Hollywood’s ghosts.

“Sadie, you won’t believe this,” Schary-Robinson Shaw said to a passing nurse on the ground floor of the Jack H. Skirball Health Center.

“What happened?” the nurse asked. “Don’t give me bad news …”

“It’s good news,” Schary-Robinson Shaw said with a smile. “He wants a sandwich.”

The nurse laughed, relieved.

Shaw, 82, suffers from Parkinson’s disease and related dementia, so it had been awhile since he’d asked for anything, and the request delighted his caretakers.

Lately, the only joy around here seems to be in the movie memorabilia lining the hallways — where Rosalind Russell smiles a toothy, actress smile in a photo on the Rosalind Russell Wall. But even that tends to deepen the contrast between the rollicking fantasy of the movies and the home’s now-diminished quality of life. For 70 years, the Wasserman Campus was the crown jewel of the Motion Picture and Television Fund (MPTF), serving as home to generations of elderly movie stars, producers, directors, their crews and their families. But everything changed in January 2009, when MPTF, the nonprofit that operates the home, announced plans to shutter its long-term care and hospital facilities. Long-term care was costing the fund $1 million per month, they said, and threatened to bankrupt the entire fund.

The decision to eliminate long-term care marked the end of an era. The campus would no longer accommodate the industry’s most elderly and infirm — its most vulnerable clients — a move many felt was contrary to the fund’s founding purpose. According to entertainment industry lore, the fund was created in the 1920s by affluent Hollywood stars — Charlie Chaplin and Mary Pickford among them — and built its reputation on a bold and inviolable promise: to always take care of industry members in need. Over the years, the home has become highly regarded, both for its beautiful setting and for its continuum of care — the promise that once a person retired, he or she could count on finishing life there.

But even as MPTF chose to close long-term care for financial reasons, the fund continued to invest in other newer facilities on campus. In July 2007, the Saban Center for Health and Wellness opened, a $20 million, state-of-the-art fitness facility that stretches over 36,000 square feet and includes the Jodie Foster Aquatic Pavilion, with its shimmering warm-water pool and a high-tech gym.

Meanwhile, in the 19 months since the closure announcement, the home’s resident population has dwindled from 134 residents to just 47; at least 33 were moved to other facilities, a dozen more resettled elsewhere on the campus, and another 60 have died. The remaining few have launched a fierce resistance, casting themselves as refuseniks in a complicated saga that has sparked moral outrage among many in the entertainment community. Bolstered by a pending lawsuit, the conflict has gotten repeated play in the press and divided the entertainment community between those who support the closure (read: the fund, its leaders and administrators) and those who don’t (the residents, their families and mainly blue-collar workers).

The battle has often been ugly. Just last week, a report from the California Department of Public Health was released, reportedly saying the fund violated state law in transferring more than 30 residents out of the facility without official 30-day discharge notices explaining their rights, including the option to appeal relocation. This is just one in a long line of twists and turns in a saga that has cast a dark pall over the fund’s once-virtuous image.

But the fund is not solely responsible for the problem. Much of the imbroglio stems from changing trends in health care: With people living longer and birth rates declining, the need for elder care is rising, along with the requisite costs, while the pool of available caregivers is shrinking. This new reality poses an additional challenge to heath-care organizations like the MPTF, which have adopted a new ethos in elder care that promotes “aging in place”  — at home, instead of in a facility.

A Moral Dilemma

But while there’s no clear villain in this fight, there are, unfortunately and indisputably, victims. Because stewing beneath the surface of all the drama is actually a profound moral dilemma: What happens when escalating costs of health care get stacked against the dignity of human beings? And what will become of the 47 residents still living in limbo, caught tragically in the crossfire?

Last April, Schary-Robinson Shaw considered her answer.

“[The fund] figured, I’m sure, let the people who are here stay …” she said, lowering her voice to a whisper, “until they are … [dead], but it changes the character of the place.”

She and Stuart have been married 30 years, and he’s been living at the home since 2008.

“We thought it would be forever,” Schary-Robinson Shaw said. So word of the closure came as a shock. “I thought, ‘Well it can’t happen. We’ll fight it,’ ” she said, adding: “Stuart heard about it and said, ‘You’ll never find me again. They’ll take me somewhere, and you’ll never know where I am,’ ” she recalled. “They sense in the air what’s going on because the energy here has changed so radically.”

Early on Jan. 14, 2009, MPTF management gathered some staff in an activity room and told them the plans to close long-term care and the campus hospital by the end of 2009. Within hours, letters were delivered to residents’ rooms stating, “No one will be moved for at least 60 days,” although some residents’ family members say social workers immediately began knocking on residents’ doors, urging them to relocate. Families were distraught — where would they find comparable care? Residents believed they would stay at the home for the rest of their lives, so many had invested in their own care by donating what savings they had to the fund; as a result, their dependence on Medi-Cal narrowed their options. Because the MPTF had Hollywood behind it — and because the presence of a campus hospital merited a higher rate of reimbursement from state and federal health entitlements — almost anywhere else residents could go would be a compromise in care.

The closure of Motion Picture Home makes the future uncertain for residents Read More »

Is Einstein’s theory of relativity a “liberal conspiracy”?

Conservative bloggers are taking aim at Albert Einstein’s theory of relativity and its iconic formula, E=mc2, saying they’re part of a liberal conspiracy, Joel N. Shurkin reports for JTA. Holocaust revisionists have taken up the anti-Einstein cause, started more than half a century ago by Nazis, who dismissed his theories as “Jewish science.”

The latest debate erupted when a Web site, Conservapedia—founded three years ago by Andrew Schlafly, the 49-year-old lawyer son of anti-abortion activist Phyllis Schlafly—posted a definition of relativity making the charge that it was part of an ideological plot, and then added a list of counter examples it says disprove Einstein’s theories. The postings were picked up by the liberal blog TPMMuckracker and then went viral.

From JTA: Schlafly’s argument against Einstein appears to conflate relativity, a theory in physics about time, space and gravity, with relativism, a philosophical argument about morality and human experience having nothing to do with physics. He points to a 1989 article by liberal law professor Lawrence Tribe in the Harvard Law Review. Now widely disseminated on the Internet, Tribe’s article uses relativity as a metaphor for understanding constitutional law. In the footnotes, Tribe thanks the man who was then the editor of the review: a law student named Barack Obama.

Hence, a liberal conspiracy.

Schlafly goes further, claiming that “virtually no one who is taught and believes relativity continues to read the Bible,” but he doesn’t say how he knows that. He also cites passages in the Christian Bible in an effort to disprove Einstein’s theories.

Attacks on relativity have a long and sleazy history. After much of the physics community came to accept the theories, attacks continued from less admirable sources, including anti-Semites who apparently were upset that a Jew was being credited with producing something that important. They called it “Jewish science.” Nazis, believing that Germans should do better, came up with an alternative concept, totally incoherent. Deutsche Physik, it was called, and set back physics in Germany until after World War II.

Now a new generation of Einstein deniers, including some Holocaust revisionists, are launching attacks, simultaneously rejecting Einstein’s science and accusing him of stealing his ideas from others.

They point to the published work of French physicist Jules Henri Poincare and Dutch physicist Hendrik Antoon Lorentz, which preceded Einstein’s publication by several years. These men were superb physicists (Lorentz won a Nobel Prize) and they had thought about relativity, but neither made the huge leap in imagination Einstein did, although Poincare came close and probably did influence him.

Another claim is that the theories originated with Einstein’s first wife, the Serbian physics student Mileva Maric. She may well have served as a sounding board, but respected physicists and historians say no serious evidence exists that she made any substantive contribution.

While there is no overt anti-Semitism in the Conservapedia entries on Einstein, the ones on relativity are redolent with the old arguments. For instance, Schlafly writes: “The theory … is heavily promoted by liberals who like its encouragement of relativism and its tendency to mislead people in how they view the world.”

Greg Gbur, assistant professor of physics at the University of North Carolina at Charlotte, argued in his blog, Skulls in the Stars, that if you “replace ‘liberals’ with ‘Jews’ in [that] sentence,” the words might as well have been written by a Nazi circa 1930s-era Germany.

In an effort to discredit Einstein’s theories, Schlafly provides a list of about two dozen “counterexamples.” Scientists looking at the list say many are irrelevant, some misinterpret the science and many are flat wrong. The latter category, they say, includes Schlafly’s claim that no useful devices have been “developed based on any insights provided by the theory; no lives have been saved or helped, and the theory has not led to other useful theories and may have interfered with scientific progress.”

Almost everyone who has had a PET (positron emission tomography) scan in a hospital, or who has undergone radiation therapy for cancer or who has turned on a particle accelerator has used the theory of special relativity, says historian and physicist Michael Riordan, adjunct professor of physics at the University of California, Santa Cruz. If you have a GPS navigation system in your car, Einstein is guiding you, Riordan said.

That E=mc2 is wrong surely would have surprised the physicists at the Manhattan Project who used it to develop the atomic bombs that destroyed two Japanese cities.

“There is no controversy,” Riordan said. “The theory isn’t wrong; it’s incomplete and has refinements that might or might not be true.”

Gbur says that Schlafly uses a technique known in rhetoric as the “Gish Gallop” (named for biochemist Duane Tolbert Gish, a creationist debater who employed it), which Gbur defines as “throw as many claims out there as possible, regardless of the validity, with the realization that most people will be swayed by the amount of evidence and not look too closely at the details.” Schlafly piles on statement after statement, footnote after footnote, and even stacks impressive mathematical formulas and jargon to support his claims. Some of the references are simply self-references, and some have nothing to do with the argument.

Meanwhile, physicists are expressing mixed feelings about how to react. Several refused to comment for this story because they did not want to give Schlafly credibility. But Clifford Will, professor of physics at Washington University in St. Louis, did weigh in.

“The Internet world is full of kooks and crackpots who put out all kinds of drivel. It is pointless to attempt to refute these people with evidence, because they don’t believe in evidence,” Will wrote in an e-mail from Paris.

“…People may not like relativity,” he wrote, “but the experimental and observational evidence that supports it is so overwhelming that it is now a fact of the universe.”

Is Einstein’s theory of relativity a “liberal conspiracy”? Read More »