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December 19, 2011

Have a Fantastic Klezmatic Hanukkah!

Photo

From left: Frank London, Matt Darriau, Lisa Gutkin, Lorin Sklamberg, Paul Morrissett. Photo by Joshua Kessler

On Dec. 19, as part of their 25th anniversary tour, the Klezmatics will perform at Walt Disney Concert Hall for a Chanukah concert featuring both their well-known and new repertoire. On the program are songs by the legendary folksinger Woody Guthrie — or, as he’s known in klezmer circles, American-Yiddish poet Aliza Greenblatt’s son-in-law.

The band has just released a double CD, “Live at Town Hall”; Erik Greenberg Anjou’s documentary, “The Klezmatics: On Holy Ground,” featuring the band’s Town Hall concert, as well as performances in Poland and Hungary, is just out on DVD; and they are also working on a new album. There’s much to celebrate.

Klezmer — from which the band took its name — is the joyous, expressive music of the Ashkenazi Jews of Eastern Europe, a sound inspired by Bessarabian Romania, as well as the Roma (Gypsies), and is often played at weddings and other celebrations. Originally purely instrumental, Klezmer is a type of music long admired by people of all faiths and performed in Enlightenment-era European churches centuries before becoming the soundtrack to Yiddish life. Its appeal comes from its unique mix of the seemingly conflicting emotions — comic, plaintive, happy, sad, mournful — while also being transcendental and spiritual. It’s an infectious idiom that, like Yiddish itself, is forever being pronounced dead or dying, or dismissed as an artifact of a disappearing Jewish life that, nonetheless, persists in growing and reinventing itself.

The Klezmatics got their start in 1986, when Frank London, who had been playing jazz and rock ’n’ roll, placed an ad in the Village Voice looking to start a Klezmer band. Among the respondents was Lorin Sklamberg, a Los Angeles-born, classically trained musician who had a day job at the YIVO Institute for Jewish Research. As Sklamberg recounted recently, he worked on the same floor where the sound archives were located.

“The YIVO sound archives have touched virtually everybody who plays klezmer music,” he said, “because it was the first place that people knew of that housed historical recordings of Yiddish music, particularly instrumentals for klezmer music. It’s really one of the catalysts of the klezmer music revival. I don’t know if the klezmer revival would have been possible without it.” Sklamberg was allowed to pore through the recordings and make cassettes of whatever caught his fancy. That was, Sklamberg said, “the band’s music education and my own.”

Sklamberg still works at YIVO, but today he is “the caretaker of the collection.”

“That’s very lovely for me,” he continued, “because now I know enough to help other people who are looking for material the way we were looking in the early days of the band. So it’s a huge privilege and responsibility.”

Or as London put it regarding the Klezmatics: “We see ourselves as links in this glorious chain that never stops growing.”

“Live at Town Hall” is about as good an introduction/sampler/greatest hits collection as one can imagine. Tracks include Klezmatics original clarinetist Margot Leverett joining the band on Abraham Ellstein’s “Bobe Tanz” from their first record, high-energy romps from “Rhythm & Jews” featuring clarinetist David Krakauer, selections from their collaboration with Tony Kushner for “The Dybbuk,” “Di krenitse” from their collaboration with Chava Alberstein (who is often referred to as the Joan Baez of Israel) and songs from “Brother Moses Smote the Water,” including “Elijah Rock,” featuring Joshua Nelson — the Jewish-African-American exponent of Jewish gospel singing. All this, as well as songs from “Wonder Wheel,” the aforementioned Woody Guthrie collection, which won the 2006 Grammy for best contemporary world music — the only Grammy ever awarded to a klezmer or Jewish-music band, as well as its follow-up, “Woody Guthrie’s Happy Joyous Hanukkah.”

“It was so much fun to celebrate being together this long as a band, and to do it by getting everyone who has ever played with the band to be up on stage with us,” London said. “There was a lot of nachas — pride — out of the whole concert and CD. So much of what happens to the Klezmatics is more just about being out in the world and being available and open,” he said.

Some of this openness has led to collaborations with the likes of Itzhak Perlman and Woody Guthrie. “Who would have known?” London said, adding that he could never have foreseen that “Joshua Nelson has turned out to be one of the most enduring and fun collaborations.”

Certainly, no one could have predicted the hugely popular music festivals like the Jewish Music Festival in Krakow, Poland, where klezmer is played day and night, performed primarily by non-Jews to mostly non-Jewish audiences in a country that has few Jews.

Sklamberg is philosophical about this turn of events: “It’s part of where this music lives now. … One of the things you are reminded of when you perform in places like Krakow, is that this is where this music came from.” Sometimes these foreign audiences have an immediate and gut reaction to the music that is missing among American Jews who weren’t raised with the music or have no connection to Yiddish, he said. “It’s funny that the music is heard with different ears and is felt in different ways by different people.”

The Klezmatics’ documentary is not so much a concert film as it is an “Anvil! The Story of Anvil”-like tale of the band’s interpersonal, professional and financial travails, which came as a surprise to London. “If you had polled the band on what they thought the movie would be about, I don’t think any one of us would have said that.”

In a recent article, The Wall Street Journal declaimed: “While the new album marks 25 years, those who watch the documentary may wonder if the Klezmatics will make it to 26.”

I prefer the see the documentary not so much as the story of a fraying band, but of how, despite the challenges of this digital age, it persists.

It’s a matter of endurance, as well. Twenty-five years on, as both London and Sklamberg remarked to me, they still find inspiration in klezmer as their birthright and their heritage, but they also are still discovering ways to make it new. Their show at Disney Hall offers a chance to celebrate all that, and Chanukah, too.

Have a Fantastic Klezmatic Hanukkah! Read More »

Monument to Carmel fire victims unveiled at memorial

A monument to the 44 people killed in last year’s Carmel forest fire was unveiled at a memorial ceremony.

Hundreds of family members and friends of the victims gathered in the Carmel Forest near Kibbutz Beit Oren for Monday’s ceremony. The monument is sited near the road where fire trapped and burned a bus carrying cadets from the Prison Service sent to evacuate prisoners from the path of the blaze on Dec. 2, 2010.

Thirty-six cadets, a commander and a driver died in the bus. Two firemen and a 16-year-old volunteer also died in the fire, which took nearly four days to control.

“The entire nation witnessed the giant flames, and the entire nation feels your pain, but only those who have experienced grief can comprehend the intensity of your pain,” Prime Minister Benjamin Netanyahu said in an address to the relatives of the victims.

“I know that you will never be fully consoled, but some comfort can be found in the legacy of heroism the victims left behind and in the spirit of volunteer work and the great dedication they displayed in the face of fire as they went out to save lives. Comfort can also be found in the fact that the entire nation of Israel recognizes this legacy,” Netanyahu said.

Some 250 homes were destroyed or severely damaged, 17,000 people were forced to evacuate, more than 12,000 acres were burned and an estimated 5 million trees were lost in the fire.

“The country was caught unprepared to deal with a natural disaster of this magnitude,” Knesset Speaker Reuven Rivlin said.

Some relatives of the fire’s victims refused to attend the ceremony, saying no one had claimed responsibility for the country’s inability to deal with the blaze.

Netanyahu originally had declined to participate in the ceremony, citing his workload, but reversed course a day later.

Monument to Carmel fire victims unveiled at memorial Read More »

Apres le beard: Matisyahu takes the stage in Boulder

When Matisyahu, the 32-year-old Chasidic reggae superstar, appeared onstage for the first time since shaving his trademark beard, no one in the audience at the Boulder Theater seemed surprised.

The news of his shaving had been widely discussed since the star tweeted a photo of himself, along with a brief explanation for his cosmetic and philosophical changes. Though he was now missing the aesthetic hallmarks of Chasidic Jewry, he still wore a yarmulke—a large, black-knitted version—and his tzitzit hung out from under his plain white T-shirt. He also wore baggy khaki pants that sagged off of his slim, vegan-fed frame, a long black jacket and dark sunglasses.

Without the camouflage of his beard and peyes, his face was noticeably angular, gaunt even. His features looked delicate and feminine under the multicolor stage lighting. 

The sold-out crowd didn’t seem to care, roaring with approval as he stood in front of the mike.

Yet some concert-goers expressed concern before the start of the show as to the viability of Matisyahu’s career without his signature look.

“I think it’s the beginning of the end of Matisyahu,” said Donny Basch, who was attending the Dec. 15 show with his wife. “If you’re going to see KISS and Gene Simmons comes out without makeup, I’d be really pissed.”

Others were more interested to see if any changes would result from his altered appearance.

“I’m curious to see how his concert today compares to the show in Philly,” said one woman, referring to a show she had attended several years prior that had a mix of Modern Orthodox and secular folks in the audience. “I thought it was a fun show, but mostly due to the mystique of a Chasid rapping and doing reggae.”

“I’m very interested in him and what his shift is philosophically,” Deborah Skovrom, a middle-aged woman, said of the singer’s new look and the deeper changes it might signify. “It’s a major shift in how he wants to be perceived.”

Yet she expected no changes in what perhaps matters most to fans—his music.

“His music and message is still right on,” Skovrom said.

Story continues after the jump.

Calvin Carter spoke even more emphatically in defense of Matisyahu’s choice to shave off his beard.

“He’s got the right to do that without people saying he gave up his faith,” Carter said. To him, the music is the point—“as long as the brother is spreading good cheer and good music.”

Carter was one of several stereotypical reggae fans in attendance—guys with long dreads and colorful knit Rasta hats. Most of the crowd, however, ranged in age from high schoolers to baby boomers and were white. Many seemed to have stepped off the pages of a J. Crew catalog.

Newly shorn and wearing his Gap-esque clothing, Matisyahu looked more like his fans than he ever has before. He danced jerkily across the stage. Many in the audience followed suit, yet few reached down to pick up their fallen yarmulkes as the singer did several times throughout the night.

Addressing the audience briefly after a few songs, Matisyahu spoke in unaccented American English without any hint of the patois he adopts when he busts into reggae and dancehall, and none of the “oys” and Ashkenazi pronunciations he sprinkles throughout his songs—especially those that are extra heavy on Jewish and messianic themes. In those brief moments he was simply Matt Miller.

And some people seem to like it that way.

“I think it’s kind of sexy,” said one Jewish woman of Matisyahu’s new look. “With the beard he looks like every other Chasidic Jew.”

It’s an interesting observation—to Jews, looking like a Chasid makes you look like every other Orthodox Jew. It makes you seem like you’re part of a black-and-white-clad monolith. But on the stage of popular music, the beard—not the neatly shorn scruff favored by Brooklynites but a long, full beard—makes one stand out. Some may even argue that it helped launched Matisyahu’s career.

He covered many of his most popular songs—“Jerusalem” and the seasonally appropriate “Miracle”—yet the evening’s highlight was the final song (before the encore set), “One Day.” The song had been used as the official anthem of the 2010 Winter Olympics due to its utopian message.

During his performance, Matisyahu was joined on stage by more than two dozen teens from the audience. A couple of the girls embraced him, clearly unaware of—or undeterred by—Orthodox Judaism’s prohibition against touching between the sexes. Though he did not brush them off, he seemed to momentarily stiffen. His beard may be gone but his fidelity toward Jewish law remains.

“I’ve seen him several times and this is the best I’ve ever seen him,” said Jonathan Lev, the executive director of the Boulder JCC.

Whether his performance quality had anything to do with his new look is hard to say (especially since this reporter had never seen him live). In the blog post he had penned to accompany the photos, he said, “Sorry folks, all you get is me … no alias.”

For the fans who lined up outside the theater, crowded around the stage and sang along with him, that seemed to be more than enough.

Apres le beard: Matisyahu takes the stage in Boulder Read More »

‘Kosher electricity law’ is withdrawn

A bill that would have required the Israel Electric Corp. to operate according to Jewish law was withdrawn following public pressure.

National Infrastructure Minister Uzi Landau pulled the bill, which was dubbed “the “kosher electricity law,” on Sunday, saying he did not want to disrupt “the status quo.”

Opponents of the bill, which would have allowed kosher supervisors to supervise the activities at power stations—and shut them down if the stations did not operate according to the Chief Rabbinate’s standards with regard to Sabbath violations—said it would increase the cost of electricity to consumers and give the rabbinate too much power.

The measure was an effort to prevent haredi Orthodox citizens from bypassing the national electricity service, instead using generators on Shabbat so as not to use electricity produced by Jews on the Sabbath.

More than 13,000 people signed an online petition against the bill and protesters established a Facebook group, which organized a demonstration outside the Knesset against the proposed law.

‘Kosher electricity law’ is withdrawn Read More »

Court: Palestinian families can remain in Silwan homes

An Israeli court rejected two lawsuits calling for the eviction of Palestinian families from their eastern Jerusalem homes.

The suits quashed late last week by the The Jerusalem Magistrate’s Court sought the eviction of two Palestinian families from two homes in Silwan. The plaintiffs were groups closely linked to Elad, an organization working to settle Jews in Silwan, according to the Israeli daily Haaretz.

“Elad and its chief are doing their best, and using all methods possible to Judaize Silwan,” attorney Muhammad Dahleh, who represented both Palestinian families, told Haaretz. “Only the steadfastness of the local inhabitants and their supporters, and a public and judicial struggle, can stop the explosive situation from deteriorating only a few yards from Al-Aksa (Mosque on the Temple Mount).”

Court: Palestinian families can remain in Silwan homes Read More »

Czech Jews mourn Vaclav Havel, revolution leader and ex-Czech president

Along with their fellow countrymen, Czech Jews mourned the death of former President Vaclav Havel.

Havel, who as Czechoslovakia’s first post-Communist president repeatedly denounced anti-Semitism, died Sunday at 75 after a long illness.

A statement from the Federation of Czech Jewish Communities said that Jews had respected Havel as a statesman and a world-renowned writer, and felt close to him “as a friend who had an understanding of human concerns and joys.”

“The Jewish community in the Czech Republic would like to thank him for everything he did for the citizens of this country,.” He will, the statement said, “be gratefully remembered for his crucial contribution to good relations between the Czech Republic and Israel.”

The dissident playwright and human rights champion helped lead Prague’s 1989 “Velvet Revolution” and was a hero in the Cold War struggle for democracy in Soviet-dominated Eastern Europe.

In 1977 he was a co-author of the human rights manifesto Charter 77, which became the catalyst for the Czech dissident cause. Just weeks after the collapse of communism, Havel was elected president of Czechoslovakia on Dec. 29, 1989.

After the Czech Republic and Slovakia separated into two countries in 1993, he was elected president of the Czech Republic and served until 2003.

Havel demonstrated his commitment to Jewish causes by making one of his first foreign trips after becoming Czechoslovak president a three-day visit to Israel in April 1990. On the trip he brought with him 180 Czech Jews. In 2010, he was one of the founding members of the Friends of Israel group of international political figures.

His last public appearance was on Dec. 10, when he met with the Dalai Lama and signed an appeal in support of dissidents around the world.

The European Jewish Congress called Havel a “great friend of the Jews” who “did much to confront anti-Semitism and teach the lessons of the dark chapter of the Holocaust during his two terms in office.”

“Having personally worked with him, I can attest to the tremendous moral qualities of President Havel,” said EJC President Moshe Kantor, who served with Havel on the European Council on Tolerance and Reconciliation. “He was a figure for a new and modern Europe to emulate. President Havel lived through communism and lead the Czech Republic to a new era, helping move his countrymen through a troubled past to a more open, free and tolerant future.

“President Havel was a true and steadfast friend of the Jewish people and will be missed by European Jewry.”

The Conference of European Rabbis in a letter to the president of the Czech Republic, Vaclav Klaus, described Havel as “the emblematic symbol of peaceful change from totalitarianism to democracy” in Eastern and Central Europe.

“The Jewish communities of Europe join with our brothers and sisters in the Jewish community of the Czech Republic and its chief rabbi, Karel Sidon, in offering our deep condolences to all the Czech people on the passing of Václav Havel, an indefatigable fighter for freedom of all peoples,” the letter said.

Czech Jews mourn Vaclav Havel, revolution leader and ex-Czech president Read More »

Recipe: Square doughnuts [VIDEO]

I’ve been searching for a doughnut with two main requirement.

1. It has to taste good even an hour after I fry it.
2. It had to be easy, so that I don’t need to pull out my mixer.

Ingredients:

4 cup flour
1/4 cup sugar
2 1/4 tsp dry yeast (1 packet)
2 eggs
1 1/4 cup warm water
1 pinch salt
2 oz margarine (1/2 stick room temperature)

Preparation

1. In a large bowl. Place the flour, sugar, yeast, eggs and warm water. Mix with a wooden spoon.

2. Add the salt and incorporate it into the dough.

3. Cut the margarine into small pieces and add them to the bowl. Knead the dough by hand (You may need a drop of flour, but use the least amount you can, a sticky dough yields a fluffier doughnut.)

4. Knead for a minimum of 5 minutes.

5. Cover the dough and let it rise 2 hours in a warm, draft-free spot.Sprinkle flour over the rolling surface, place the dough on top, and then sprinkle flour over the dough.

6. Roll the dough out in the shape of a rectangle 1/2 inch thick. (At this point you may add as much flour as you need to ensure that the dough won’t stick to the rolling surface.)

7. With a knife or a pizza cutter, cut squares about 2 1/2 x 2 1/2 inches. Separate the squares, sprinkle with flour if necessary, and let rise, covered, for 45 minutes.

8. When there are 10 minutes left for the dough to rise, heat oil for a full 10 minutes. With your thumb, punch a hole right through the center of the doughnut and drop into hot oil.

9. Fry 3 or 4 at a time so as not to overcrowd the pot and end up lowering the temperature of the oil.

CookKosher.com is the premier kosher recipe sharing site. You can find recipes posted by home cooks like yourself and post your recipes organizing them in one easy place. Visitors to the site who try someone’s recipe can rate and review it, and active visitors and recipe posters can earn badges – which represent their status in the CookKosher community. Our forum allows readers to exchange tips and get their culinary questions answered while our blog features the hottest in kosher cooking.

Recipe: Square doughnuts [VIDEO] Read More »

Jews, Christmas and Chinese food

I got a cute e-mail the other day, with a photo of a hand-lettered sign: “The Chinese Rest. Assoc. of the United States would like to extend our thanks to The Jewish People/ we do not completely understand your dietary customs . . ./ But we are proud and grateful that your GOD insist you eat our food on Christmas.”  Followed on the bottom, left to right, by a yin/yang symbol, the words Happy Holidays!, and a Star of David.

Have you seen this one too, by any chance?  It turns out to be a made-up cartoon by the writer David Mamet.  One gets so many Jewishly relevant e-mails these days – appeals for money, dire warnings, soothing sermons, angry agendas, evidence of amazing miracles, denunciations of enemies real and imagined, sage analysis, disingenuous disinformation, newsletters, blogs, and jokes, tasteful and otherwise.  Many, perhaps most, inspire prompt deletion, but this one touches the soul, pierces to the heart of the matter, and also tickles the taste buds, at a critical moment in Jewish history.

I know, of course, that in theory We Are One.  The idea of Jewish peoplehood has been my guiding principle since I was taught as a child that Judaism is both a religion and a nationality.  And yet, there’s nothing quite like Christmas to highlight the profound differences between the Jewish People purportedly thanked by the “Chinese Rest. Assoc.” – to wit, those Jews who dwell in what I have referred to, since I made aliyah, as the “Old Country” – and the Jewish people who dwell in Zion, the sovereign State of Israel.

When I was a young journalist in Manhattan, I would attend Christmas parties and feel like a stranger.  ‘Twas the season to be jolly, but I felt blue.  Christmas was America’s holiday, but not mine.  Thanksgiving was nice, and non-sectarian, but Christmas was the real deal, and I didn’t have a seat at the table.

It was not till I moved to the West Coast – where for a decade I worked in the Hollywood dream factory, before relocating to the other Jewish dream factory on the western edge of Asia – that I discovered the antidote to the Christmas doldrums.  In L.A., I would spend Christmas going to movies (sometimes two or three) with other Jews, followed by Chinese food.  Maybe you, dear reader, do the same, joyously partaking of the fare of Asian folks who, like you, are somehow not quite as all-American as, say, the governor of Texas. 

As the “Rest. Assoc.” observed, our culinary customs as a People are diverse and sometimes bewildering.  Some Jews will eat only in strictly kosher or vegetarian Chinese restaurants.  Some Jews keep kosher only at home and not “out”, other Jews believe that anything is kosher if you put soy sauce on it, and many Jews will eat anything, anytime, anywhere.  That’s pluralism for you.

Israel is different.  Chinese food is less plentiful (and not as good), not least because we don’t have many Chinese people in Israel.  We don’t have Christmas here either, not as a nationwide holiday, because Israel is a Jewish country, in even more ways than America is a Christian country – which it undeniably is, certainly on a cultural level.  There is no Church of America akin to the Church of England, whereas Israel has a Chief Rabbinate, and, in effect, a state religion, namely Orthodox Judaism – even though most of its Jews aren’t Orthodox, and more than 20% of its citizens aren’t Jewish. 

In the Old Country, if a Jewish person is intermarried, the so-called “December dilemma” is whether to have a tree or a menorah in one’s home, or both.  Here in Israel, you don’t see Christmas trees (except in Nazareth, East Jerusalem, the YMCA and the occasional contrarian boutique in secular Tel Aviv), and hardly any intermarriage. One reason for this is that there’s no civil marriage in Israel, and legally binding weddings for Jews may only be performed by Orthodox rabbis.  However, tons of Christmas decorations are imported to Israel from China and are used, even by very Orthodox Jews who would never dream of eating Chinese food, to decorate sukkahs on Sukkot.  Go figure.

In the Old Country, for some Jews, another December dilemma is which Chinese restaurant to choose on Christmas Eve – Szechuan or Hunan?  Cantonese, or that new Mongolian fusion place?  In Israel, on the other hand, if you’re Jewish you may not even notice, on December 25, that it’s Christmas, or conceivably, in certain parochial enclaves, be aware that Christmas exists at all.  The State of Israel was created, among other reasons, so that Jews wouldn’t have to deal with Christmas or any of the other holidays that in Europe made them feel like outsiders, often unwanted ones.  In Israel, in the opinion of quite a few Jews – including too many legislators in the Knesset, in recent days in particular – the Jews as the majority population have the right to use the tools of democracy to make other people feel like outsiders. 

In Israel, the holiday marking the winter solstice is Hanukkah, not Christmas.  Here, Hanukkah is a relatively minor holiday, not like the States, where it needs to be a counterweight to mighty, normative Christmas.  Israeli kids learn the ancient stories of military victory and the eight-day oil lamp miracle, but we don’t have the marketing blitz or gift-giving frenzy you have in the Old Country.  In Israel, the IDF fights hostile gentiles, or prepares to fight them, all year round, day and night; while the diplomatic corps fights Israel’s foes on the battlefield of propaganda.  As for miracles, we take them for granted, though many Israelis feel that we probably shouldn’t, especially when planning for war.

I moved to Israel twenty-three Decembers ago, and for me, the anniversary is an annual occasion to ponder the contrasts between my two homelands.  The biggest difference, even beyond Christmas, is that for an Israeli Jew, his or her Jewishness is a full-time, full-strength concern.  And this is also true for Israeli Jews who would make a point of eating shrimp not on Christmas but on Yom Kippur, with or without soy sauce.  In the State of Israel, everybody lives with the consequences of Jewish history, the ups and downs, the yin and yang – everybody, not just the Jews.

Stuart Schoffman, a journalist and translator, is a fellow of the Shalom Hartman Institute and editor of Havruta: A Journal of Jewish Conversation.

Jews, Christmas and Chinese food Read More »

Detained in Cairo

I had been abused and beaten and had my camera confiscated all in the confines of the cabinet building, the headquarters of Egypt’s nascent democracy. Now, for the better part of an hour, I was languishing in a makeshift holding pen somewhere at the entrance of the building.

A group of plainclothes men entered. One handed another a heavy metal rod and they began talking about where they might shove it into me and how they wanted to destroy my face.  I retrospect, I suspect the whole thing was an act, but being a neophyte prisoner, suddenly cut off from the world and having no sense of when or how I would be released, it worked well enough. The men discussed my fate, one holding the rod firmly in his hand and occasionally turning in my direction.

They left without acting, but by now the last remnant of any hope that my being a journalist or an American citizen, much less someone who was not guilty of new crime, might somehow be released with no more than a few welts and some abuse.

Over the previous several hours on Saturday morning I had seen children as young as 13 shoved to the ground, beaten by soldiers, kicked and punched in the face over and over. I had a first-hand view of every detainee brought in to what began to look more and more like the military’s torture chamber.

One young man had been thrown against a stone pillar. Soldiers kicked him repeatedly, despite his pleading. A man brought a small palm tree trunk out – from where I don’t know – and began beating him with it. The blood that came forth was shocking. He was then dragged to the back grass area, where earlier in the morning, regular beatings were taking place.

Ten months after Husni Mubarak was ousted from office, I got to see firsthand over 13 hours in detention the new Egypt, a country where the military rules, the police and the torturers act as enforcers and the civilian prime minister comes on television to deny that the army is using live fire against protestors and to call on civilians to civilians “to protect Egypt” from the very people who are trying to save it.

The violence against protestors began in the early morning hours of Friday, with a barrage of rocks hurled from the roof of the cabinet building and smashing onto the sidewalk were demonstrators were gathered. The calls of haassib (stone throwing) echoed throughout the air, as the stones tumbled through the sky.

The protesters who had defied the troops stationed along Qasr el-Aini and Magles el-Shaab Streets could not avoid being hit, toppling to the ground. Fellow demonstrators carried the injured; their heads covered in blood, down a side street to makeshift hospital close to the U.S. and British embassies.

Cairo had once again turned into a war-zone, pitting the military against protesters who had been carrying out a non-violent sit-in. Throughout Friday, the barrage of rocks continued, soldiers and protesters alike hurling stones at each other. By Sunday morning, activists and medics estimated that 10 people had been killed. 

On Saturday morning, calm seemed to return to Egypt’s capital. Heading down to the street, I wanted to see the barbed wire that had been erected on the street parallel to where I lived. I took out my camera and snapped an image. Nothing looked threatening. Groups of men had gathered and the security personnel on the other side of the barbed wire were idly manning their positions.

An elderly woman approached me. She told me how the soldiers had removed the memory card from her camera and deleted almost all of her pictures. “I wanted to document the violence against the military,” she told me on the corner of Hussein Hegazy Street. With no apparent sense of irony she went on to insist that the protesters were the ones “committing suicide” and that “the military and police had never killed any Egyptian citizen.”

Naively, I decided to refute her claim, telling her of my own first-hand experience on Mohamed Mahmoud Street in late November, where scores of Egyptians were killed by live fire from the security forces and the military. She would have none of it, calling me a liar.

By now, we were joined by a group of men from the ligaan shaabiya, or people’s committee, that guarded the entrance to nearby streets, including my own. They demanded to see my passport and know why I was here. As I started to leave, they grabbed my arms and neck.

A uniformed military officer was quick to the scene. He pulled me from what I thought was harm’s way and handed me over to another soldier, who led me inside the cabinet building, where I assumed that I would be released.

That was not to happen. Instead, he put me in a headlock, lifted me off my feet and dragged me into the building’s courtyard. Once there, he tightened the grip on my neck and slapped me in the face repeatedly. Others who I never had a chance to see struck me on the back.

The pummeling over, but not my detention, I was taken to an open grass area where dozens of bandaged detainees were languishing on the ground. I realized that the beating I had received until now might just be the beginning.

But I was lucky: They sat me down away from the others and took my camera and computer, going through each and every file on the computer to delete they said were “not appropriate to tell of Egypt.” I got back my computer, now reconfigured to confirm with the New Egypt and was led to the makeshift holding pen to meet the men with the metal rod.

They departed with their threat, but not long afterwards, the officer who had taken me from the street – a major, I learned later – entered the room.  “If I see you again near the street, I will slit your throat,” he announced and instructed me to walk down the street until the end and go home. I got up, exited the building and began my trek over the rock debris that covered the street from the battles of the previous day.

I got no more than halfway down the street before a soldier caught up with me and ordered me to return. I had to see a colonel of the secret police colonel before I could leave. With two soldiers flanking me, I was marched to the other side of the street, just past the parliament building, where we were met by a group of baton-wielding plainclothes officers. They began to speak in rapid Arabic, accusing me of trying to reignite the protests that had died down.

One of the men barked at me a question. When I told him I didn’t understand a word he used, he replied calmly, “I will make you understand inside.” But at that moment something bigger was happening. All around me the soldiers who had been standing idly by a fleet of armored vehicles began putting on riot gear and moving out. In the distance, black smoke rose above the buildings from what I learned later was Tahrir Square. The military had already attacked.

Taken back to the holding cell, I spent the next 10 hours waiting for my release. I was told that someone from my embassy, the American Embassy in Cairo, could come and take me away and I would be free.

Surprisingly my jailers allowed me to keep my phone, so I called the embassy myself ––to have someone come and arrange my released. They refused, citing diplomatic issues between Washington and the Egyptian security forces as well as the precarious security situation on the street outside. The embassy is building is on the opposite side of the street no more than 100 meters (300 feet) from where I was being held, but officials insisted that the security officer at has banned all personnel from being near the scene.

I had been abused, threatened and beaten, but for the first time, I was angry.

By early afternoon, a Hungarian national, Mark Fodor, was also brought in for the offense of taking photos at the same spot I was detained. He immediately contacted his embassy and got the ball rolling. By around 9 p.m., the Hungarian counsel was en route to free him. I was livid. Two Egyptian officers had specifically told embassy officials on the phone that to get me released an embassy employee had to come get me.

But they never came. I would have to stay the night until the morning, they insisted.

It was cold and after Fodor – who I had conversed with throughout the afternoon and early evening – was gone. I was preparing for a lonely night in the small, pitch black room without any confidence about what would happen tomorrow when suddenly two soldiers entered. They asked me if I knew how to get home and took me to a side street outside and let me go.

It was a strange turn of events, but I had been freed.

I still wonder where the U.S. State Department was over the matter. Why had they not issued a statement about an American journalist being held in Cairo for an entire day? Was diplomacy more important than my freedom and ability to conduct my work? It was, and remains, a disheartening reality.

One Embassy official had the audacity to question why I had been at a “dangerous” place in Cairo. The same official told my wife that I “should not have even left my apartment,” citing the security directives issued from the embassy. I am a journalist and it is my job to document. The American Embassy and government should know better than to make such claims.

My neck and back may still be in pain, sore from the early morning beating I received, but as I write, Egyptians continue to brave military attacks down the street. They are fed up with military rule, and it is time the world stands with the Egyptians who want change. They fought the Mubarak government, which was replaced by the military. Now they are continuing the unfinished revolution.

Detained in Cairo Read More »

Getting the Millionaire treatment as part of the 99 percent

As a demographer, I often ask people about their earnings and wealth.  We often have a top figure that we hope won’t feel too intrusive, such as $100,000 and over….$250,000 and over. Demographers can’t say very much about Jewish millionaires from Jewish population studies. 

The US Census Data is able to measure some millionaires but it is inappropriate for measuring income inequality because it consistently understates the income of the wealthiest families. To protect the privacy of reporting individuals, the Census “top-codes” income, which means that no one is ever recorded as making more than about $1.1 million in a single year.

The best wealth research is done with IRS income reporting data but very little demographic characteristics information is available. IRS data analysis is where we best know about income inequality and that the wealthy are becoming wealthier and how.

Al Capone was put in prison for evading giving information on his income to the IRS.  In our day, Capone might have given a full disclosure and perhaps avoided paying taxes with good accountants and lawyers, likely Jewish, as we are over-represented in those professions.

I was only able to talk about LA Jewish millionaires because they were surprisingly and conspicuously absent among the millionaires demanding higher taxes on millionaires.

Part of my identity as a Jew is being a good and honest taxpayer. 

I think that fair taxes and equitable distribution are congruent with normative Jewish values.  It’s a right the Jewish Emancipation brought me with the abolishing of specific taxes targeted at Jews. The corollary to that, for me, is that I not seek Jewish exemption or favor in terms of taxation because I am Jewish.

One of my surprises was, being on the receiving end of a reader’s comment, that I should gift the U.S. government my personal resources and leave the inequitable taxation alone.

I was given the millionaire treatment because I was taken aback that my Jewish co-religionist fellow Angelinos were absent from the disproportionately Jewish patriotic millionaire signers of a petition to raise their taxes so our American society would be more equitable in its treatment of citizens. 

The Patriotic millionaires received somewhat the same message from Senator Orrin Hatch (R-UT) who commented that: “We hear this quite a bit from rich Democrats. ‘Please tax us more,’ they say. Well I know a lot who don’t say that I’ll tell you that. As the ranking member on the Senate Finance Committee I feel obligated to inform [the Patriotic Millionaires] that the president and all those rich, liberal democrats who are eager to pay higher taxes can do just that. They can write a check to the IRS and make an extra payment on their tax return to pay down the federal debt. The option is right there at the bottom of their tax return.”

After arguing that higher taxes would benefit the U.S., the reply of the Patriotic Millionaires was nothing more than a millionaire’s pissing contest:

…In the meantime, if Senator Hatch would like to make a personal contribution to the IRS to help his country, we pledge to match his contribution.”

Something in the U.S. has made wealth sacrosanct and taxing this wealth, whether earned or inherited akin to sin.  I can only attribute this to the Protestant ethic where the Elect are rewarded in this life as a sign of the Almighty’s favor and taking away their “wealth” is akin to taking away something given by god. 

In my understanding, Judaism relates to wealth as something to be redistributed on a regular and predictable basis.  The Jewish ethic of voluntary and even socially imposed self-taxation and personal and communal obligations has been the signpost of Jewish vitality.

Its only natural that Jewish millionaires should be over-represented among millionaires lobbying for equitable wealth redistribution.  I just don’t understand why the LA community’s 250-300 Jewish million-dollar-a-year earners are so under-represented.

Pini Herman, PhD. has served as Asst. Research Professor at the University of Southern California Dept. of Geography,  Adjunct Lecturer at the USC School of Social Work,  Research Director at the Jewish Federation of Greater Los Angeles following Bruce Phillips, PhD. in that position and is immediate past President of the Movable Minyan a lay-lead independent congregation in the 3rd Street area. Currently he is a principal of Phillips and Herman Demographic Research. To email Pini: pini00003@gmail.com To follow Pini on Twitter:

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