September 2018

Written by WISDOM on . Posted in Newsletters

Calendar for WISDOM and Other Interfaith Events 
 
Exploring Our Religious Landscapes – Fall 2018
Understanding Mysticism Across Faith Traditions
See the series below – Series begins September 12th!!

Wednesday, September 26th 10:00 AM – 1:00 PM
WISDOM at Zaman for a Voluntary Culinary Day
26091 Trowbridge St., Inkster, 48141
See Flyer Below


Ask A Jewish Person
Wednesday, October 3rd, 6:00 – 7:30 PM
Islamic Center of America
19600 Ford Rd., Dearborn, MI
See Flyer Below
Wednesday, October 10th 7:00 – 9:00 PM
WISDOM’s Five Women Five Journeys
Muslim Unity Center, 1830 W. Square Lake Rd. Bloomfield Hills


Thursday, October 11th, 6:00 – 10:00 PM
Learn about the Hindu holiday called Navratri
Bharatiya Temple, 6850 N. Adams Road, Troy
Questions?  email Shama Mehta,  shama.mehta7@gmail.com
Monday, November 5th 1:00 – 3:00 PM
WISDOM’s Five Women Five Journeys at SOAR
(Society of Active Retirees)
Birmingham Temple 28611 W. 12 Mile Road,  Farmington HIlls


Sunday, November 11th 11:00 AM
Jewish Community Center Book Fair WISDOM presentation
of book Friendship and Faith
6600 W. Maple Rd., West Bloomfield
Sunday, November 11th, 3:00 PM – 6:00 PM
InterFaith Leadership Council of Metropolitan Detroit
Panel on “Religious Sensitivities” at St. George Antiochian Orthodox Church, 2160 Maple Rd., Troy 48083
See Flyer Below!!
Tuesday, December 11th, 6:30 PM
Mosaic Art Workshop with Song and Spirit Institute for Peace
4300 Rochester Road, Royal Oak
Save the Date
Sunday, March 24th, 2019 (afternoon)
Celebration of International Women’s Day
Save the Date

Opinion | Learning a lesson in civility from
Michigan seventh-graders
By Gail Katz
WISDOM Co-Founder
Chair of the IFLC Education Committee
Published in Bridge Michigan July 2018
To be an American today is to live in a world in which people who practice unfamiliar faiths are our next-door neighbors and our fellow classmates. Yet too often, people of different religions are afraid of each other and that fear can lead to prejudice, discrimination and sometimes violence. When we know little or nothing about the religious beliefs of our neighbors and we classify them as the OTHER, they become our enemies.
Our hope is that with Religious Diversity Journeys the OTHER will be replaced by our friend.
In these times of public incivility and intolerance, a Southeast Michigan program is helping seventh-graders learn about their neighbors’ religions by visiting their places of worship.
By learning about what is unfamiliar, our goal is that our seventh-graders will help build bridges among the diverse people of our community and make Metro Detroit a better place. The Religious Diversity Journeys program also helps to prevent the bullying that sometimes occurs in middle schools.
It’s a model that many adults could learn from.
About 700 seventh-graders from public and parochial schools across Metro Detroit study Christianity, Judaism, Islam, Hinduism, and Sikhism at local houses of worship. The visits provide a base of knowledge about each faith, including their holidays and traditions, to dispel myths and stereotypes about them.
On each journey, students meet with clergy and congregational leaders who provide an overview of that religion’s beliefs and practices, and answer their questions ranging from marriage customs to religious symbols. They have an opportunity to see religious artifacts and try on some traditional garments-such as turbans worn by some Sikhs and head scarves worn by some women who follow Sikh and Muslim traditions. The young people usually work on a service project together and enjoy a lunch with the traditional food of that religion.
For many students, it is the first visit to a house of worship outside their own faith. Recently, one parent urged her daughter not to attend the session at a mosque but her daughter chose to participate and later reassured her mother that there was nothing to fear from Islam. What they learn provides a basis to stand up to religious stereotypes.
The concluding session each academic year is a visit to the Detroit Institute of Arts to look at religion and art, as well as a trip to the Holocaust Memorial Center to learn what can happen when hate and fear rule.
During the past 15 years, the program has received very positive reviews from students, parents and teachers. One parent said, “Thank you for guiding our daughter through a remarkable activity with the Religious Diversity Journeys experience. She had been very curious about the different religions and traditions. I’m grateful she had this exposure and will do my best to keep this going for our family.”
When participants were asked how they could use their new knowledge to promote greater tolerance at school, one student answered, “If someone is making fun of a religion or making bad comments, I can correct them and use what I know.” Another seventh-grader spoke of being able to “help those who criticize to better understand differences, rather than making fun of them.”
 As the first coordinator of Religious Diversity Journeys, I was surprised and pleased several years ago when a young woman approached me and said, “I was in your Religious Diversity Journeys program a number of years ago, and it changed my life!!” She is now involved in diversity initiatives and is making a difference in our world.

A Little Poland in India – an Amazing Human Interest from the Second World War Days
This is an amazing human interest story that is doing the rounds on the social media. A documentary produced by Aakar Films, directed by Anu Radha and Sumit Osmand Shaw, that deals with an extraordinary topic of a shipload of Polish refugees who landed in India during second world war. To provide a background: During the years preceding World War II, a huge number of Poles were taken away by the Red Army to work at the Soviet-run labour camps in remote parts of North-Eastern USSR and Siberia. When Hitler’s army invaded the Soviet Union in 1941, the USSR announced a general amnesty leading to the release of Polish exiles from labour camps. This was also done with a view to encourage forming a Polish Army unit to fight the German army that was fast advancing into the USSR.
Thus began a great exodus – from the cold parts of the Soviet Union to warmer southern regions of Central Asia. The long and arduous journey stretched over hundreds of kilometres. It was a test of human endurance and suffering in the most difficult situations. Many travellers lost their loved ones en route owing to the cold, hunger, malnutrition and dehydration. The journey stretched across many lands and transit points – Ashkhabad in Turkmenistan, Mashhad, Isfahan and Tehran in Iran, Afghanistan, Quetta, Zahedau and Karachi in present day Pakistan and to India’s western coast.
On 1st September 1939, German troops invaded Poland which marked the beginning of the Second World War. On 17th September 1939, the remaining territory of Poland was attacked by Stalin’s forces.
When Hitler invaded Poland and started World War II, the Polish soldiers left 500 women and 200 children in a ship and told Captain to take them to any country, where they can get shelter. “If we are alive or survive, then we will meet again”.
The ship, filled with five hundred refugees, police, women and two hundred children, reached the harbor port of Iran, there was no permission to shelter anyone not even allowed to land , then they could not get help even in Seychelles, there was no permission even in Aden. Finally, the ship wandering in the sea came to the coast of Jamnagar in Gujarat. Raja Digvijay Singhji of Jamnagar, Gujarat with the Polish refugees Malnourished and exhausted, the refugees had a surprise welcome, when they arrived in Nawanagar, from the Maharaja himself. “Don’t consider yourselves orphans. You are now Nawanagaris and I am Bapu, the father of all Nawanagaris, including yourselves,” he said. Digvijay Singh was the Chancellor of the Council of Princes and member of the Imperial War Cabinet in British India (1939-1945) who opened his province to Polish refugees threatened with annihilation. He knew the officials of the Polish government in exile that operated from London owing to his position in the Imperial War Cabinet. The Maharaja of Jamnagar, “Jham Sahab Digvijay Singh”, not only gave shelter to five hundred women but also gave their children free education in Balachiri an Army School. These refugees stayed in Jamnagar for nine years.
One of the children of those refugee children later became the Prime Minister of Poland, even presently, a few descendants of those refugees, come to Jamnagar every year in remembrance of their ancestors.
The board outside the main gate of a school in Warsaw mentioning the school named after the Maharaja Jam Saheb Digvijay Sinhji.
In Poland, many roads in capital Warsaw are named after Maharaja Jam Sahib; in his name there are many schemes in Poland. Every year Poland newspapers print articles about Maharaja Jam Saheb Digvijay Singh.
The film touches upon great emotional moments – of joy and exultation at the end of the war, ‘My mother, my brother is alive’ or humorous asides from Sainik School, Balachadi of spinach not being eaten by the Polish children or a deeply moving remark: “My father was murdered by the Soviets. In India, Maharaja Jam Saheb became our second father”.
All the refugees from that ship who were joined by others later on, neither had to change their faith or their identity – such is the all inclusive culture of India.

Jew, Christian, Muslim: ‘See the Beloved everywhere’
Nothing in my uber-Catholic background (weekly Mass and confession, memorizing the Baltimore Catechism, strict nun teachers) could have prepared me to participate in a zikr at which Muslim, Jewish and Christian people chanted the name of God, while the imam sang a melodic line over the chant.
Some of the women draped in scarves swayed back and forth, we all felt held by the chanting, and I began to understand why it is a component of much of the world’s worship. The dictionary definition of zikr is a form of remembrance “associated chiefly with Sufism, when the worshiper is absorbed in the rhythmic repetition of God’s name or attributes.”
Much of the imam’s initial talk resonated with what I already believed. “See the Beloved everywhere,” he encouraged. “Be so crazily in love you’re like the besotted 13-year-old who, asked about ice cream, sighs, ‘My favorite flavor is chocolate.’ “
His words about God’s spark within being the source of human dignity touched a familiar chord – as a Catholic, I’d heard that message, named Divine indwelling, often. Muhammad said, “Wherever you turn, there is the face of God.” In the Jewish kabbalah or mystical teaching, God hurled forth the holy in countless sparks at the beginning of time; it whispers to us from all created people and things. When we descend to the deepest underground stream, all religions echo similar truths.
I’ve learned this firsthand from my interfaith group of five Muslim, five Jewish and five Christian women who meet monthly, taking turns in their homes.
A typical gathering starts with a potluck of snacks and informal conversation. Then after prayer, a facilitator (a rotating role) lays groundwork for the theme of the evening. We’ve discussed threads common to all traditions, like various religious holidays, the importance of pilgrimages, communal and individual prayer, action for justice, and environmental protection. There’s strong consensus that we must, in whatever small ways we can, offset the current government’s antipathy to Islam and hostility to refugees. After both January Women’s Marches, we shared our experiences and chortled at our favorite signs.
The cornerstones of all three Abrahamic faiths – love God and neighbor – spill into practical action. When a Presbyterian and her family, sponsored by Catholic Charities, began to foster two Muslim teenaged refugees who escaped Myanmar and Somalia, Muslims helped with advice about diet, local mosques, and what hairpins best hold the hijab in place. When one young refugee encountered anti-Muslim graffiti at her high school, another member’s daughter, a senior at the same school, organized a welcome campaign to counter the hatred. We all asked Congress to halt U.S. funding of the Burmese army engaged in the genocide of Rohingya Muslims. Our “purse project” furnished hundreds of bags filled with donated toiletries and goodies to homeless women in the East Bay area.
We’ve learned not to minimize our differences, but also to celebrate our commonalities. We are all seekers, yearning to see with the eye of the soul and to find the face of God through our own faiths. We are keenly interested in the wisdom of the world’s perennial traditions, especially what we never learned during more narrow youths. We care deeply about our planet, the next generation, offsetting ignorance and fear through education, our sacred texts, and favorite poets like Rumi and Mary Oliver.
Jewish members of our group have explained how it’s vital to their tradition to wrestle with God, not accepting easy answers. Muslim members have taken a break from the meeting and adjourned to another room when it’s time to pray. Those of us from more hierarchical traditions with ordained clergy marvel at how easily one of the women in our group assumes the leadership role, transforming any living room into sacred space. Most of us attended Muslim-Christian retreats at San Damiano, a Franciscan friary, and the local mosque.
Once a year, we lead an Advent service at a Presbyterian church. As always, we’re impressed by the Muslim reverence for Mary (who is mentioned more times in the Quran than in the Gospel) and Jesus, whose name is always followed by the phrase, “Peace be upon him.”
Although Advent didn’t hold great meaning for Jews, they contributed the Tu B’Shvat prayer for creation and the Talmud teaching on repairing our own small pieces of the world. The service concluded with the prayer of an interfaith council that sponsors five circles like ours: “The task is not ours alone to complete. Neither are we free to walk away. O God of blessing, strengthen our hands and our hearts to do Your work.”
After more than two years of membership in this circle, I’m grateful to the women who’ve corrected the self-righteousness of my youth, when I was taught that only my religion possessed truth. What arrogance or insecurity implied that there wasn’t enough abundance in God to overflow onto all the world’s peoples? I’ve appreciated their revealing themselves not only as Muslim, Jewish or Christian, but as women with similar basic concerns: about a daughter going to college, a racist on the local school board, a father after a stroke, a divorce, a project to grow healthy food for children in “food deserts.” And thanks for that recipe of persimmons with goat cheese!
One of the most treasured ornaments on my Christmas tree is a tiny crèche made in Bethlehem that my Muslim friend Maram brought from her native country. Somehow she knew its profound meaning for Christians; somehow she tapped that deep underground stream that bathes us all.

 Why Catholics and Jews dominate at the Supreme Court
Two days after he was nominated by President Trump to the Supreme Court, Judge Brett Kavanaugh ladled mac and cheese into takeout trays outside Catholic Charities in Washington, D.C. That the nominee for the country’s highest bench should pop up in photos volunteering for a Catholic aid group is no surprise at this point. When Trump announced his selection, Kavanaugh talked about being “part of the vibrant Catholic community in the D.C. area … united by a commitment to serve.” He also gave a nod to schooling: “The motto of my Jesuit high school was ‘Men for others.’ I’ve tried to live that creed.”
Kavanaugh’s inclusion on the court would preserve the Catholic majority, with six justices reared and formed in that tradition. (Neil Gorsuch attends an Episcopal Church but grew up Catholic and attended the same Catholic high school as Kavanaugh.) The remaining three justices are Jewish.
The Supreme Court that may yet rule on the current administration’s fractious immigration policies, in other words, is dominated by two religious minorities that came into this country as immigrants in the 19th and early 20th centuries and strained to gain a footing equal to that of the Protestant establishment.
“For a whole lot of Catholic and Jewish immigrants, law school was, in a very pressing way, a ticket to the middle class,” said Richard W. Garnett, a law professor at the University of Notre Dame. In addition, Catholics and Jews both struggled with religious prejudice and may have seen the legal profession as a way to ensure that their rights were protected.
Today, Catholics make up a declining share of Americans – just 20 percent, according to Pew Research (down from 23.9 percent a decade earlier). Jews are a far smaller number – barely 2 percent. The United States has elected only one Catholic president (John F. Kennedy) and one Catholic vice president (Joseph Biden). It has had no Jewish presidents or vice presidents.
So, why their dominance on the court? It may have something to do with the value the two minority faiths place on higher education and the religions’ openness to intellectual inquiry, said John Fea, professor of American history at Messiah College. “Unlike evangelicals who base their entire worldview on the teachings of the Bible, Catholics and Jews seem much more open to engaging in larger principles that will affect not only their own community, but the common good of the republic or of a nation beyond the needs of their particular religious tradition,” Fea said.
For most of America’s history, the court was composed almost entirely of Protestants. The first Catholic to win a seat on the court was Roger Taney in 1836 – nearly 50 years after the court was created. It would take another 58 years for the second Catholic to be elevated to the Supreme Court.  It took 127 years for the first Jew to take a seat on the court. Louis Brandeis, the son of Jewish immigrants from what is now the Czech Republic, was elevated to the position in 1916. There was blatant anti-Semitism during confirmation hearings that lasted six months. Afterward, some justices refused to sit next to him for the official court photo.
“There were all sorts of smears against his character,” said Paul Brandeis Raushenbush, Brandeis’ great-grandson and a senior vice president at Auburn Seminary. “It was an overt anti-Semitism paired with this concern for nativist ideas.”
Seven other Jewish justices followed Brandeis, who was later hailed by President Franklin Roosevelt as his “Isaiah.” There have been 13 Catholics – not counting Gorsuch. During the 20th century, it was assumed there would be a “Catholic seat” and a “Jewish seat” on the court, so that when one retired, or died, another of the same faith would be appointed. But that desire to keep a certain religious diversity on the court is no longer in play.
Ideology and politics seem to play a larger role. Consider that Democratic presidents appointed seven of the eight Jewish justices. (Benjamin Cardozo, the second Jewish justice, was nominated by Herbert Hoover, a Republican.) “Partly that’s reflective of the American Jewish community and its relationship with more liberal or progressive political parties,” said Lauren B. Strauss, professor of Jewish history at American University.
Republican presidents have selected the recent crop of Catholic justices – with the exception of Sonia Sotomayor, an Obama appointee. Those Republican presidents have wanted to shape the judiciary in a more conservative direction. “Part of the story may also be the rise in significance of the abortion question on the court,” said Garnett. “It’s not the whole thing, but part of it.” Many have speculated that if Kavanaugh is confirmed by the Senate, Roe v. Wade, the Supreme Court ruling that allowed women the right to an abortion, may be overturned.
Those political or ideological headwinds may partly explain the court’s Catholic-Jewish makeup. Experts say that as more evangelicals gain entry to elite law schools and start clerking for top judges, they too will begin getting nominated to the top court. But the nation’s religious makeup is also changing. Soon the number of religiously unaffiliated Americans is expected to overtake the number of evangelicals in the country. Nearly 23 percent of Americans are now unaffiliated, almost as many as those who are evangelical (25.4 percent).
“We’d like to see a court that’s more reflective of the country and of people who do not hold religious beliefs,” said Alison Gill, legal and policy director for American Atheists. “There are a growing numbers of young people identifying as atheist or agnostic. It’s just a matter of time.”

Jewish Community Relations Council/AJC has it’s annual Interfaith Health Fair on Sunday, August 12th
at Munger Elementary School in Detroit
By Naomi Levine
(Community Relations Associate)
While the scheduling of dates couldn’t have been planned, the juxtaposition of the Jewish Community Relations Council/AJC’s annual Interfaith Health Fair with the anniversary of Charlottesville’s Unite the Right rally didn’t go unnoticed. At the health fair, medical professionals from the Jewish, Christian, Muslim, Hindu and Sikh faiths volunteered their time and expertise to provide health care for underserved members of the Detroit community. During slower times, they chatted together and bonded over their shared values and ideals. Emails were shared and plans to get together in the future were made. The volunteers never stopped smiling.
Those who participated at the health fair are aware that the anxiety over the perceived loss of white power and influence, as well as fear of the “other” that is rampant in our country can’t be eliminated overnight. Yet the atmosphere of humanity and generosity to each other and those less fortunate provided much needed hope. Reflecting on what took place last year and comparing it to the big-heartedness of those in our community was so comforting. By sharing this story may the comfort be also shared.

The Annual Association of Baha’i Studies in Atlanta
By Paula Drewek
The Annual Association of Baha’i Studies was held this year in Atlanta. Since I had friends there I found it attractive to submit a proposal: “Friendship and Faith: Women’s Experiences of Reaching Out to the Other.” Trish Harris, one of the founders of WISDOM, and I co-wrote the presentation which was essentially on the 2nd edition of Wisdom’s book, Friendship and Faith: The Wisdom of Women Creating Alliances for Peace. We thought it deserved inclusion in the conference theme of “Building a Spiritualized Civilization.” The theme was taken from a statement by Abdul’-Baha, son of the founder of the Baha’i Faith:
“Material civilization is like unto the lamp, while spiritual civilization is the light of that lamp. If the material and spiritual civilizations become united, then we will have the light and the lamp together, and the outcome will be perfect.” (The Promulgation of Universal Peace).
The Association sees intellectual advancement as central to the renewal of civilization and encourages both young and old to learn to read the social reality of their time, analyze the assumptions and concepts in their fields, and correlate them with Baha’i teachings. Since its establishment in 1975, the Association of Baha’i Studies has endeavored to strengthen the intellectual life of the Baha’i community and provide spaces for learning and collaboration. It has maintained a strong focus on the arts as part of their annual conferences. It also maintains several “working groups” along themes of interest to Baha’i scholars: and provides a youth program for teens and young adults.
Plenary sessions this year were: “Neuroscience, Ethics, and Religion: Moving Beyond Coexistence” which included a group of faculty from Atlanta area universities; “An American Story: Race Amity and the Other Tradition;” Navigating discourse on Race within the Politicized Landscape of Journalism;” with Jesse Washington; and “Building Community with Refugee Populations in Atlanta.” The latter was a panel of participants in “boots on the ground” programs in Clarkston, Ga., a town with the largest number of refugees in the USA, 45% of a population of around 13,000. I also learned that Michigan is one of the top 10 resettlement places in the US with about 2,500 per year. Most refugees come from Syria (more than all others combined), then Columbia, Democratic Republic of the Congo, Nigeria and Sudan. The panelists spoke of the receptivity of refugee populations including their willingness to participate in a community-building program. Emphasis was on friendship, giving and receiving hospitality, gathering together to pray and the power of the holy word and music . Connecting on a spiritual level often led to social connection even between hostile country immigrants.   One of the panelists was a physician who collaborated with other physicians to form a clinic for those without insurance. They found that the 20-40 patients seen during a day often developed an oasis of support while in the waiting room. Netflix will be producing a documentary on Clarkston.
The Neuroscience panel was of special interest to me since I had learned of the importance of neuroscientific studies of the brain in previous ABS conferences. Questions of how and why we do what we do were posed to panelists. Panelists acknowledged they could explain HOW but not why; religion was better at discerning why. The moderator sought to find common concerns between brain scientists and the teachings of the Baha’i Faith which acknowledge that “science and religion must go hand in hand” to discover truth.
As neuroscience addresses mental health, it’s possible that religion can play a role since it often provides coherence to life. Lack of coherence is often a factor in suicide and addiction. Questions from the audience were the brain’s relation to consciousness. Panelists acknowledged that the brain is the single most complex thing in the universe. You cannot use the same organ (the brain) to understand itself. What would you be trying to measure with consciousness? The answer bridges on ethics. Can we grow parts of the human brain in a dish? How many parts constitute a human subject? Legal brain death is not the same as biological death.
Other questions touched upon justice and trauma. Neuroscientists are often called upon to testify in trials. They use scientific information to confirm already-held beliefs. For instance, brains deprived of nutrition in childhood have fewer resources to cope with everyday stresses. Can we fault brain dysfunction in cases before the courts? Or is personal will always the culprit?
You can see that the plenary sessions provided much food for thought. I was happy to share the value of friendships in reaching across usual boundaries of faith, ethnicity and culture through several stores from our book , Friendship and Faith. Input from the audience was plentiful, as half a dozen attendees also shared their experiences of building connection with those who were very different. That’s what “building community” is all about I think. I was happy to have attended the annual Association of Baha’i Studies in Atlanta.

Being Single In A Marriage-Obsessed Community Is Tough – Whether You’re Jewish, Muslim Or Mormon
In religious communities, the pitied are often easily noticeable.
In some communities, it is distinct to where they live and what positions they hold. In others, what they are allowed to wear. In all, it’s as obvious as a naked finger. “No wedding band,” someone whispers in performative sympathy, fondling her own glittery ring. “Poor dear, single.”
Often, in the Orthodox Jewish community, the term ‘shidduch crisis’ is used to describe a surplus of single community members.
“I find that term deeply offensive,” said Dr. Sharon Weiss-Greenberg, executive director of JOFA, whose Facebook post on the subject garnered hundreds of comments about the hurt and shame singles in religious communities experience, prompting her to devote JOFA resources to initiate conversations about the stigma. In a panel event organized by JOFA this month, experts from across American religious communities gathered to reflect on the stigmas of singlehood in their circles – something common across theological differences.
“It doesn’t matter what you do, how much you accomplish,” said Reverend Khristi Lauren Adams, a Baptist pastor and chaplain, who is the author of The Misinterpreted Gospel of Singleness: A Cultural Critique of Myths Surrounding Singleness in the Christian Community. “You’re lacking completeness without a spouse in tow.”
Tayyaba Bukhari, the CDO of MALIKAH, an organization that works to empower Muslim women leaders, echoed that thought. “Getting married [in Islam] is completing half of your religion…you attain more closeness to God…so it’s very highly encouraged and a very attractive thing to do,” said Bukhari. Bukhari explained that there is often tension between communal expectations and individual’s choice, which is especially fraught for first-generation American Muslims, as they navigate the values with which they were raised by conservative immigrants parents and the American culture that emphasizes personal desire.
And Mormons are no different, explained Dr. Sharon Harris, an assistant professor at Brigham Young University (BYU) who has lived in and studied in the Mormon community. In Mormon doctrine, only married individuals attain the highest level of Heaven. For unmarried individuals, there are “singles wards;” communities for single individuals. “It’s supposed to be optional, and it is technically,” Harris told the crowd. “Except that means most singles move there [to singles wards], so you run the risk of feeling even more on the outskirts if you stay in a conventional congregation. So, I was in singles wards for many years, and there was a period where I was a middle school teacher…and I had the summers off….And I knew they were putting together youth camps, and I thought well, I’ve got some time that could be used to help. I went to the organizer and said, ‘I’m available, I’d be happy to help out.’ Not everyone volunteers to spend a week at youth camp! I thought they’d be excited about it. And she said, ‘Oh you know what? We’re fine. You just stay in the singles ward and date.’ I couldn’t give to the community. It was more important I do whatever they do in the singles ward…[instead of ] the opportunity for the youth to see somebody who’s participating, [who’s] accomplishing, [who’s] professional.”
Rabbi Abigail Sosland, Morah Ruchanit [Spiritual Advisor] of Schechter Westchester High School is recently married, but reflected on her years of being single in the panel discussion. “I have this deep, internalized shame I carried for decades.” She, too, was lectured with the same maxim of “You have free time? Date.” “It took me so long to realize that this wasn’t okay,” she said. Sosland said that she would not be invited for Shabbos meals, the hallmark of Jewish communal life, because hosts feared her presence would make things awkward. At social gatherings, friends would coo over engagements and grandchildren, without any acknowledgment of personal or professional accomplishments of those in the room. Sosland said there is a certain hypocrisy in how singles are treated: “More is demanded of them to give to the community, be it money or time, but they are given less from the community, be it appreciation for their contributions of even acknowledgement.”
Single women, in particular, experience a double standard, over single men. As Sosland described it, it’s the George Clooney versus Jennifer Aniston paradox: The single man breaks hearts while the single woman has her heart broken. For men, taking their time can be admirable: Building up a nest egg, climbing up the career ladder, and all sorts of accomplishments outside the home. Women are still defined so domestically, with marriage presumed to be not only a natural but an inevitable step early in life, preferably as soon as after she completes her schooling. When asked about how to change the conversation, panelists agreed there is a collective responsibility to reexamine faith communities’ mindsets towards singleness. Communities ought to celebrate personal and professional accomplishments beyond marriage and children. Sosland noted how grateful she had been to certain married friends who, when she was single, would make sure to include her in their events and sit alongside her so she would not be alone.
Bukhari said that part of dismantling stigma means empowering women to know their worth: “[Let] a girl, a woman, at any age, know her value does not come from a relationship with a man, but the relationship with herself and her God.”
Harris invoked the Mormon ritual of sealing, which is bonding individuals together eternally. While it most common between couples and between parents and children, Harris pointed out it has been used for friendships and close platonic bonds, emphasizing the importance of valuing non-familial relationships as just as enriching and valuable. Rachel, a member of the LDS Church, was drawn to the panel because she admired Harris and her work in singles wards. “I love all of the research that [Dr. Harris] has done and all she has to say. And I think it’s fascinating to hear about the effect across various religions.” Mohammad, who described himself as an “older single,” said that he found comfort in how the panel addressed the issue. “You can find these niche communities that have these small conversations, but they’re really meaningful and heartwarming.” Another audience member, a young Jewish woman described the panel as reassuring, adding wryly, “I’m only 23 but I’m already starting to feel the pressure.”
“It’s a relief,” said an older single, who asked to not be identified.
“We hope that people will take the lessons and practical suggestions the panelists presented and make change in their communities,” said Rivka Cohen, program manager at JOFA. “As an organization dedicated to the mission of Orthodox feminism, we believe and know firsthand that no change is too small – even just being mindful of how we act and what we say and who we invite to our Shabbat tables can make a world of a difference. Most importantly, we hope that everyone will continue these conversations, both in their own communities and across faith divides.”
Sara G. Marcus is a journalism student in Yeshiva University. She has written for the Forward and the Commercial Observer.

Fighting Discrimination Electronically Digital Storytelling to Advance Peace in Pakistan
by Ruth Broyde Sharone
from The Interfaith Observer
Naveed Hameed
The iconic image of a male storyteller addressing an enraptured audience pressed shoulder to shoulder around a glowing campfire may soon be replaced by hijab and sari-clad young women holding their smart phones.
A group of ambitious and empowered young women in Lahore, Pakistan are primed and eager to tell the stories of their time, their place, and their gender. Their instructor is Naveed Hameed, an accomplished filmmaker, journalist, and peace-builder, named one of 15 emerging young leaders in Pakistan by the U.S. State Department in 2016 and recently selected by the United States Institute of Peace (USIPS) as a Generation Change Fellow.
Naveed formed his own organization, Faiz Resource Foundation, in 2014 to teach young men and women visual storytelling through a variety of information and communication technology (ICT) tools. His long-range goal is to use digital storytelling to build peace in Pakistan, a country where in recent years, as he describes it, “people have witnessed an environment of growing intolerance, vigilantism, and violence against weaker groups.” Hameed is working conscientiously to counter the violence by promoting pluralism, harmony, and diversity among people of very varied heritage, background, ethnicity, faithand language.
The most vulnerable, he says, are young adults, women, transgenders, religious minorities, and human rights defenders “who are terrorized by state institutions and non-state actors, including extremist groups.” Naveed believes the iPhone has the potential to become one the most potent weapons in the struggle against discrimination. His short-term goal is to teach the use of the smartphones and iPhones to provide a voice for minorities and the oppressed, especially women.
Naveed himself is no stranger to discrimination. He was born in a small village to a poor Christian family in a predominantly Muslim country. None of his family could read or write. Naveed’s father worked a low-income job, and he was dead set against Naveed obtaining an advanced education. He believed that – regardless of his son’s future educational achievements – because he was Christian, he was destined to suffer religious discrimination. Even with a college diploma, he thought Naveed could at most only land a janitorial job. In the end, Naveed’s mother took a courageous step – in opposition to her husband’s wishes – to allow her son a chance to continue his studies.
At the age of seven, Naveed moved into a boarding hostel to pursue his studies. Naveed’s mother continued cleaning homes in order to cover his educational expenses until he successfully completed his education. Although in retrospect he understands and appreciates the sacrifice she made on his behalf, at the time he felt cut off from his family “at the very age when I needed them the most.”
In 2009, while Naveed was studying in university, a horrific incident happened in the Christian colony of Gojra, a pivotal incident that would determine his life’s path. More than 75 houses were set on fire in, and eight people were burnt alive. Naveed arrived at the scene of destruction, and while he was recording video interviews of the aftermath, suddenly he heard a young girl cry out: “They are coming! They destroyed my toys and now they’re going to kill me!” The little girl’s grief and consternation had a profound impact on him. He thought back to the pain he himself had faced during his childhood when he was separated from his family and when his Muslim friends refused to play with him unless he agreed to convert.
It was at that moment Naveed made up his mind to do everything in his power to eradicate the religious violence and misunderstandings he had witnessed and experienced. To that end he hoped to bring together – in a collaborative endeavor – Pakistan’s diverse religious communities. And, especially, he wanted to help empower young women.
He launched his digital storytelling initiative named SOCH (in English: THINK) in 2016 and began to recruit young people from the Muslim, Christian, Hindu, and Sikh communities to teach them the skills necessary to create their own peacebuilding media and startups. Pakistan is a third-world country with more than 140 million cellular subscribers, 67 percent of them youth. He knew smartphones and iPhones with Android and ISO technology were destined to play an integral role in the country’s development, replacing traditional desktops, laptops, and cameras. “It’s time to seize future technology as a means to create crucial and innovative alternative media to help shape public opinion,” Naveed emphasized. The digital storytelling intensive training workshop he designed for young people included three modules:
  1. Youth would learn hands-on pre-production basic skills of scripting, still photography and videography by using the smartphone/iPhone Android/ISO technology.
  2. Youth would participate in an in-depth focus group discussion and content development for production. Youth would then go back to their communities to record stories and they would return to the workshop to learn the basics about post production and editing.
  3. A final screening and diversity celebration event would be organized to give the youth an opportunity to present their work. The screenings would be held at different educational institutes and communities around the city. This would also be a golden opportunity to invite policy makers, academia, media, civil society, and politicians to become involved in this “collective journey to peace.”
The project was funded and a total of eight short stories were produced on different issues, each using cell phones. Ultimately, the SOCH program directly benefited 80 diverse youth – particularly marginalized youth and women. Indirectly the program benefitted upwards of 5000 people. More than 2000 were reached through screening events and some 3000 through social media.
The video ‘Women on Wheels’ was produced for SOCH by two participants, Mariam Shahzad and Amir Hameed, and sponsored by the U.S. embassy in Pakistan. Mariam, 20, researched the idea and was involved in all aspects of the film’s production. Her feedback, as a SOCH alumna, provides an illuminating look into the future of digital storytelling used purposefully to empower women in Pakistan and world-wide. She writes …

“Before applying to this peaceful initiative, I had never been a part of a startup that used technological tools in promoting peace and empathy in our community. Coming from a marginalized society, I have always looked for ways in which I can build bridges of peace between different communities. Through the proficient training provided by SOCH for capacity building and use of technology for visual storytelling, I successfully completed a short video called “Women on Wheels.” It highlights women using public modes of transport (as taxi drivers) to create financial means for their families. Thus, the program not only empowered me but also allowed me to empower others through these remarkable inspirational stories of change – all documented with cell phones!”

Naveed believes technology can encourage and prepare anyone to become a storyteller for good, with a built-in global audience. By learning to create compelling digital stories, he predicts the young people of Pakistan will spark social change, transforming the atmosphere of intolerance into respect and, in the process, create an opportunity to celebrate Pakistan’s colorful array of distinctive communities.

Rabbi of Temple Kol Ami Meets with Jews and Muslims promoting Israeli/Palestinian co-existence in ancient Arab village
Published by Stacy Gittleman
Last month on a rabbinical conference in Israel conducted by the pluralistic Shalom Hartman Institute, Rabbi Brent Gutmann of Temple Kol Ami in West Bloomfield, along with a delegation of rabbis from Israel and around the globe visited the Arab village of Husan, located in the Gush Etziyon region of Judea and Samaria (West Bank).
There, they met with grassroots organization of Palestinians and Israelis who are taking up practical causes of co-existence such as protesting against Israel from continuing a section of the security barrier that would bisect the village and potentially harm the Wadi Fakhim, as well as learn about how Israelis and Palestinians can work together to expand medical facilities and services in the area.
A UNESCO world heritage 10 kilometers west of Bethlehem, Husan contains ancient remains dating back to the Iron Age. Other remains date from the post-Babylonian Exile Period and the Middle Ages.[5] The original inhabitants came from the Arabian Peninsula and Yemen in the 3rd century.[4] Ceramics from the Byzantine era have been found.[6].
The Arab villagers there still use agricultural practices of tabled terracing for their farming that date back to ancient times, watered by an ancient wadi.
On his trip, Gutmann learned the Arabs and Jews protesting there also fear that the growing Jewish communities around Husan are putting pressures on this wadi and other natural resources. They also fear a strain on existing infrastructure such as sewerage and drainage systems.
These grassroots organizations over the last 25 years have gone through several changes and names. But at the center has been Zaid Sabateen, a resident of Hasan who as a teen was arrested and imprisoned for five years in Israel after his involvement in the first intifada in the mid 1980’s. After his release following the Oslo accords, Sabateen realized the path to a two-state solution cannot be won through violence but through conversation and peaceful work towards co-exisistence.
He founded the group Path of Hope and Peace with the late Rabbi Menachem Froman, who served as the chief rabbi in the Jewish community of Tekoa in the Judean Hills who believed in working towards peace with the Palestinians even when both sides faced violence, death and terror and extremism.
“It was an unlikely alliance – a settler rabbi – and a former Palestinian terrorist,” said Gutmann, who befriended Sabateen through Facebook before meeting in person this summer. “But the two were willing to talk and engage with anyone who were willing to work for a peaceful solution. “
From this trip, Guttmann saw first-hand how activities as ordinary as cleaning up trash from the side of a road or showing concern for the natural resources of the region are ways Jews and Muslims, Israelis and Palestinians can come together for a common good.”
Another issue that this grassroots organization of Muslims and Jews in the region is taking up is the disparity of healthcare in the region. The life expectancy of Palestinians is on average 10 years less than Israelis.
To improve these statistics, Path to Hope and Peace has worked to bring in more healthcare facilities to improve the lives of the Palestinians. For example, Rabbi Froman before his death worked to build a local health facility near Husan to increase availability of more doctors and specialists. Because of his work with Israelis, Sabatin is able to work through some of the complexities that come with Israel’s tight security measures on Palestinians, such as attaining travel permits to leave the West Bank and enter Israel so that they can visit with sick loved ones who are being treated in Israeli hospitals or even have a visit to swim and play in the ocean.
“The notion of the two-state solution is becoming more and more challenging,” Gutmann said. “But this special trip out to this village made me come to the realization that people on both sides of the conflict can share and find commonalities in everyday interactions. It is possible to come together to talk and try to solve the most immediate and local problems. It is these real person-to-person interactions that bring out each other’s humanity and rarely make the news.”
In a written Facebook message, Sabatin said while the current situation can seem grim as Israeli and Palestinian politicians fight for political survival, it is the everyday people who get lost in the mix.
“The land is holy to Jews, Muslims, and Christians alike, and we must learn to live and share it together. We hiked the land together, sat in joint prayers, and arranged many activities to bring all of our families and friends to meet each other as neighbors and friends. ….The Path of Hope and Peace brings families together in our area of coexistence next to the Green Line, with a special focus on the young Israelis and Palestinians, who are our collective future.

Muslim pilgrims pray on the Jabal al-Rahmah, or the mountain of forgiveness, at Arafat for the annual hajj pilgrimage outside Mecca, Saudi Arabia, on Aug. 20, 2018. More than 2 million Muslims have begun the annual hajj. The five-day pilgrimage represents one of the five pillars of Islam and is required for all able-bodied Muslims once in their lifetime. (AP Photo/Dar Yasin)

August 2018

Written by WISDOM on . Posted in Newsletters

Calendar for WISDOM and Other Interfaith Events 
 
Sunday, August 5th DION Suburban Urban Interfaith picnic
at Belle Isle State Park –

 Go to www.Detroitinterfaith.org for more information.
 
Sunday, August 5th, 1:15 – 4:30 pM
Zoroastrian Film Fest
See article below.
 
Saturday, August 11th 10:00 AM
Kirk in the Hills
1340 West Long Lake Rd, Bloomfield Hills
Discussion on crisis with children on the border
See article below.
 
Friday, August 24th 
Backpack stuffing for the children at Greater New Mt. Moriah Missionary Baptist Church in Detroit
586 Owen St., Detroit, 48202
Contact Janelle if you would like to help. janelle.mccammon@gmail.com  
 
Wednesday, September 26th 10:00 AM – 1:00 PM

WISDOM at Zaman for a Voluntary Culinary Day
26091 Trowbridge St., Inkster, 48141
See Flyer Below
Wednesday, October 10th 7:00 – 9:00 PM
WISDOM’s Five Women Five Journeys
Muslim Unity Center, 1830 W. Square Lake Rd. Bloomfield Hills
 
Monday, November 5th 1:00 – 3:00 PM
WISDOM’s Five Women Five Journeys at SOAR 
(Society of Active Retirees)
Birmingham Temple 28611 W. 12 Mile Road,  Farmington HIlls
 
Sunday, November 11th 11:00 AM
Jewish Community Center Book Fair WISDOM presentation 
of book Friendship and Faith
6600 W. Maple Rd., West Bloomfield
 
Sunday, November 11th, 3:00 PM – 6:00 PM
InterFaith Leadership Council of Metropolitan Detroit
Panel on “Religious Sensitivities” at st George Antiochian Orthodox Church, 2160 Maple Rd., Troy 48083
Stay tuned for upcoming flyer!!  Mark your calendars
 

The Zoroastrian Association of Michigan 
(ZAOM) is proud to present… . 
 
The Zoroastrian Film Festival
 
Date: Sunday August 5th from 1:15PM to 4:30PM 
 
Venue: Farmington Public Library Main Auditorium, 32737 W. Twelve Mile Road, Farmington Hills, MI 48334. 
 
We have specifically picked films that are educational and inspiring to our younger generation so if you are a parent with young children or teenagers do plan on coming. 
 
The main feature film we will be showing is the digitally remastered version of “On Wings Of Fire” Zubin Mehta’s search for his religion and his people, a film odyssey that spans 3,500 years !! Running time 90 mins. The other two films are short documentaries….”Keepers of the Flame” highlights the role early Parsi pioneers played in building India’s industrial landscape and how they had to fight the British bureaucratic system that was stacked against them. Running time 60 mins.
 
“Not Just Milk & Sugar” a short documentary that throws light on the Parsis, their religion & customs, their contributions to the fabric of modern India and the problems they face due to a dwindling population. Running time 16 mins. All are welcome to attend. This is a FREE event but we request you to register if you are planning on attending by emailing  anirani2@yahoo.com   
 
As we have limited screen time, we will have to start the program as soon as set up is complete so please plan to arrive in a timely fashion. Tea & light refreshments will be served. 
 
Hope to see you all at the Z Film Fest !!

On Saturday, August 11, Kirk in the Hills,  1340 West Long Lake Rd,, Bloomfield Hills, will be hosting a discussion on how the crisis with children on the border reaches us here in SE Michigan. We will hear from representatives of Bethany Christian Services and the Mexican Consulate in Detroit share what has happened, how they are responding and how we as faith communities can become involved in this critical issue.
The event will be in St Andrew’s Room at 10am. For more information, contact Pastor Fernando, revfrq@kirkinthehills.org.  Ph: (248) 973-8012

Learning about education:
the experience of Ahdieh Foundation
In the Central African Republic a Baha’i-inspired organization is learning about fostering the emergence of schools from the grassroots, sustained by the local communities themselves. Ahdieh Foundation focuses on efforts to promote community schools, providing teacher training and other support to these community initiatives.
The foundation’s experience sheds light on the capacity and initiative of the people of the Central African Republic, which stands in contrast to the political instability and sectarian violence that are major features of the country’s global image.
“Ahdieh Foundation is part of a network of Baha’i-inspired organizations in Africa that are striving to see how to promote education at the grassroots and how to build capacity in communities to take charge of the education of the younger generation,” explains Nakhjavan Tanyi, the Continental Programme Coordinator for this network.
Like other Baha’i-inspired organizations, Ahdieh Foundation views its work as a process of learning about applying the Baha’i teachings and knowledge accumulated in various fields of human endeavour for the progress of society.
“The work of many Baha’i-inspired organizations focuses a lot on the community level. The long-term vision is how to help a community address all dimensions of its development. Usually it starts with one small effort or one particular dimension, in this case education,” says Mr. Tanyi.
Since its establishment in 2003, Ahdieh Foundation is gaining insights about the role of the teacher, the parents, and the school in a community. These insights, along with principles drawn from the Baha’i writings, shape the way teacher training is approached, how teachers are accompanied, and the functioning of each school in relation to the community.
“Many communities used to think that only teachers have knowledge to educate the children and that as a parent, you bring your child to school, leave the teachers to impart their knowledge and do not get involved,” says Mr. Judicaël Mokole, one of the staff at Ahdieh Foundation.
“Community schools are changing this idea,” he continues. “Parents and community members start seeing the school as an entity through which they can think and reflect and contribute to the education of their children.”
The approach taken by Ahdieh Foundation to starting schools seems to be central to fostering this sense of ownership. “The organization will start a conversation with communities about what they themselves can do to be able to educate their own children,” Mr. Tanyi says. “Where members of a community, and its leaders, show a willingness to participate in that effort, then the idea is introduced of them being able to start a school that would grow organically over time that would start with a preschool. Then, depending not only on the availability of human resources in that community, but also the willingness of the community to continue, that school can grow and add a grade each year.”
“It’s best to start with the simplest thing and then build capacity over time for more complex things,” Mr. Tanyi explains.
The teachers, Mr. Tanyi says, are identified by the community itself.
“The idea is not to get someone from outside. It’s to get someone from within the community, who knows the community, who is familiar with its people, who knows its reality,” Mr. Tanyi explains. “What we see in this individual who arises to start teaching is not just a teacher whose work is limited to a classroom, but someone who can become an agent of change in a community.”
Drawing on the latent capacity of a community allows the schools to operate in a region that has experienced ongoing civil conflict since 2012.
“These community schools were the only schools that continued functioning in many parts of the country during the civil unrest,” states Mr. Mokole. “This was partly because the teachers of the community schools were local to the area. The community they served in was their home. They had nowhere to run to when the rebels came.”
“The content of the teacher’s training also helps them conceive of their work as service. It’s not merely a job they are doing to get money. They are teachers because they are motivated by a desire to prepare the younger generation for the future,” he continues.
The teachers also receive a small stipend, funded by parents and community members, for school supplies and personal expenses, Mr. Mokole explains. “And it will always be like this. Our experience has been that if you come with a salary sourced externally and pay the teacher in this way, from the top down, in the community there is something that is lost, that does not feel right, and the community school slowly crumbles,”  he adds.
Similarly, Mr. Mokole says that when the initiative and resources come primarily from outside, or when the focus is on just providing a school building, communities do not have a sense of responsibility and investment in the school.
“It’s not uncommon to see schools built by outside organizations being used to house sheep and goats, or where people are using the desks and chairs in these buildings for cooking. From this you can see the value of the process starting from within the community, by the villagers themselves,” states Mr. Mokole.
The community members show such love for the simple structures they have built for their schools with their own hands, using materials such as straw, mud or wood, Mr. Mokole adds. From time to time, as schools grow, there may be needs for which the resources available to the community are not sufficient, Mr. Tanyi says. “There will sometimes be needs for funds to come from outside. But we try to think very carefully about at what point we do that. We try to wait until the point when the community has really taken ownership of the project,” he notes.
“By no means are we saying that this is the solution to education at the grassroots,” clarifies Mr. Tanyi, “but we are very hopeful that this approach could help us really think about how to raise people in the community that can be protagonists of change and can spearhead development processes in their community.”
At present, 150 people who have participated in Ahdieh Foundation’s training program are providing education to nearly 4,000 students in 40 community schools, 10 of which offer the complete primary cycle, from kindergarten to grade six.

German Jews, Muslims Ride Tandem
Bikes In Show Of Solidarity
The Berlin bike ride illustrated unity between two groups that have felt increasingly under attack in Germany.
Jews and Muslims gathered in Germany’s capital on Sunday to ride bikes together as a sign of unity amid increasing anti-Semitism and Islamophobia in their country. Jewish participants were paired with Muslim participants on tandem bikes during the interfaith tour of Berlin. The bikers started at Berlin’s imposing Holocaust memorial and wove their way through the city to Bebelplatz, a city square with a dark history. In 1933, Nazis ordered the burning of around 20,000 books in an effort to purge universities of “the un-German spirit” and “Jewish intellectualism.”
About 50 people attended, according to Deutsche Welle (DW), including rabbis, imams and lay members of each religious group. Christians, non-religious Germans, and Berlin politicians also took part in the event. Some participants wore white vests with the words “Jews and Muslims for respect and tolerance.” “I think it’s important that Muslims and Jews, as members of two minorities in Germany, do not allow themselves to be played off one against the other, but instead, together, oppose anti-Semitism and Islamophobia,” Sejfuddin Dizdarevic, a Muslim participant, told Agence-France Presse in a video.
Rabbi Elias Dray, one of the organizers of the event, told The Associated Press that he hopes the joint bike ride helps Muslims and Jews in Berlin get to know one another better.  “There’s often prejudice in places where there’s little contact,” Dray said.
In recent years, members of both religions have been concerned about a rise in anti-Semitic, anti-Muslim, and anti-immigrant sentiments in their country. Germany took in more than 1 million immigrants in 2015 and 2016, according to Reuters, including many who were fleeing war and poverty in the Middle East and Africa.
Backlash to the influx of migrants helped a far-right nationalist party, Alternative for Germany, gain a foothold in the German Parliament last year for the first time. AfD leaders are known for openly anti-Muslim and anti-immigrant stances, the AP reports, and have less frequently expressed anti-Semitic views, as well.
Germany’s Interior Ministry recorded at least 950 hate crimes against Muslims or mosques in the country in 2017, including physical assault, threats, mosque vandalization, and demonstrations against the “Islamization” of Germany.  Adding to the tensions, some of the newer Muslim migrants have expressed anti-Semitic sentiment. In April, a 19-year-old Syrian refugee was caught on tape in broad daylight attacking a man wearing a Jewish skullcap in Berlin. The attack elicited condemnation from both Jewish and Muslim groups and sparked public marches in support of German Jews.
JOHN MACDOUGALL via Getty Images
Imam Osman Oers (front) and Rabbi Akiva Weingarten participate in an interfaith bicycle ride in Berlin on June 24, 2018.
Berlin imam Ender Cetin told the AP that by riding in unity with Jewish Berliners, he’s sending a signal to the Muslim community that “we will not tolerate anti-Semitism.” Cetin and his friend Dray often visit Berlin schools together to teach students about religious tolerance, DW reports. “The majority of Muslims and Jews want to live peacefully together,” Cetin said.
Yael Merlini, a Jewish woman who participated in Sunday’s interfaith bike ride, told AFP that she was happy about the opportunity to get to know her Muslim neighbors.  “I’m happy to get to know Muslims and that they get to know me, and that they understand Jews should not frighten them and the other way around,” Merlini said

WEST BLOOOMFIELD SYNAGOGUE OFFERS YEAR-LONG COURSE IN JEWISH HISTORY:
BLENDED ONLINE AND IN-PERSON LEARNING
Rabbi Steven Rubenstein from Congregation Beth Ahm
In its second year of creative partnership with Hebrew College, one of North America’s flagship centers of lifelong Jewish learning, Cong. Beth Ahm in West Bloomfield (5075 W. Maple, West Bloomfield) is launching a new course for adult learners starting in August 2018 and running through May 2019, taking students on a journey through one of the most transformative periods in Jewish history, when the rabbis of the Talmudic period infused the Judaism of their day with creative interpretations based on the Oral Law, enabling what had been a biblically-based, Temple-centered sacrificial cult to morph into what we now call “the rabbinic tradition” – the source of contemporary Jewish thought and practice.
The course consists of 10 modules featuring engaging video lectures by Prof. Christine Hayes, Rabbi Jane Kanarek, Prof. Jonathan Klawans, and Rabbi Micha’el Rosenberg and will offer probing discussion and immersion in core texts, taking students on a tour through the diverse world of Jewish sects and varying religious practices that flourished in ancient Israel and Babylonia from the aftermath of the Bible to 1st century Judaism.
Students will work their way through the course one module per month, watching the lectures on their home computers or other devices. Rabbi Rubenstein will lead a group online session one Thursday night each month to discuss that month’s video and its related study materials. He will also meet with participants one Shabbat afternoon a month to build upon the material in each module. Thanks to underwriting from Beth Ahm’s Thumin Fund for Jewish Education, tuition for “Rise of the Rabbis” is only $36 for Beth Ahm members and $50 for others.
For more information about “Rise of the Rabbis” including a course syllabus and details about the four distinguished instructors, go to http://www.hebrewcollege.edu/rise-of-the-rabbis.
Registration is through the Hebrew College website: https://register.hebrewcollege/bethahm-registration
During the academic year 2017-2018, Beth Ahm offered another course through Hebrew College entitled “Journey Through the Bible” with Prof. Marc Brettler.
For more information about “The Rise of the Rabbis” and other lifelong Jewish learning opportunities at Beth Ahm, all are welcome to contact Rabbi Rubenstein at (248) 851-6880 or e-mail ravsteven@cbahm.org

Check out this terrific video put together by a rabbi and an imam!
 
Here are some words about the video by Rabbi Esther Hugenhotz!
Click on the link below to see the video!
 
A year ago, Imam Qari Asim and I made this short video for the British civic organization ‘The Great Get Together’. The video went viral.
In light of the increasing polarization and division in our society and the marginalization of immigrants, refugees and religious/ethnic minorities, we need to say this LOUD: We stand with each other.
Next week will be the first time I celebrate the Fourth of July in the United States. I am incredibly privileged as a new immigrant in the United States. This has been an amazing move for my family and myself. I am also incredibly privileged to have the freedom to practice my faith.
This shouldn’t be a privilege; it should be a right extended to all, just as the Torah tells us time after time: ‘you shall have one law for the native-born and the stranger.’

Hungry for Justice (Detroit Jewish News) by Rob Streit
                    Faith leaders meet to voice support for SNAP benefits.
People have a right to eat. That was what an interfaith group of spiritual leaders who met at Greater Baptist Church in Detroit on June 14 said, as they called on Sen. Debbie Stabenow, D-Mich., to support SNAP benefits in the Farm Bill. Stabenow is the ranking member of the Senate Committee on Agriculture, Nutrition and Forestry, which drafts the bill.
The Farm Bill is a sweeping omnibus bill that encompasses all food and agricultural policy in the U.S. Every five years, the bill gets renewed by Congress in an often-contentious process. The bill is up for renewal this year, and lines are being drawn. The House version of the bill calls for recipients of the Supplemental Nutrition Assistance Program – or SNAP – to meet new work or job training requirements to receive benefits. The Senate’s version does not include this change to SNAP benefits.
“They are still arguing if people have a right to eat,” said Rev. Charles Christian Adams, presiding pastor of the Hartford Memorial Baptist Church in Detroit. “We will not support any of it – to balance the economy of this country on the backs of the poor. We are determined to support our legislators that are fighting for SNAP.”
Several in the interfaith coalition called Hungry For Justice said that their faiths mandate they help to feed the hungry and assist those in need.
“I give my strong support to SNAP because I believe my faith commands me to do so,” said Rabbi Ariana Silverman of the Isaac Agree Downtown Synagogue. “God commands 36 times to love strangers and support the needy in the first five books of the bible.” The faith leaders said that the work requirements were draconian and did more harm than good.
“Eighty percent of people who receive food stamps are already working,” said Rev. James Perkins, pastor of Greater Christ Baptist Church in Detroit. “The remaining lack skills or have mental illness or other health issues.”
Perkins said he was disenchanted with the attempt to cut SNAP.
“This administration has demonstrated they’re doing a reverse Robin Hood. They’re simply taking from the poor and giving to the rich; making the rich richer and making the gap between the haves and have-nots wider,” he said.
Community activist Sabrina Cotton was in attendance as well. She highlighted her own struggle with trying to feed her baby after her food assistance benefits were cut. Her daughter is underweight due to the lack of nutrition. Cotton also struggles to feed herself.
“I only have $20 to feed myself after buying my child’s food,” Cotton said.
Cotton is not alone. One in seven people in Michigan relies on SNAP to eat. Food insecurity is widespread throughout the state as well as the nation.
“Sixty-two percent of SNAP recipients are families with children. Forty-seven percent of families have elderly or disabled people. Fifty percent have working members in their family,” said Rev. Steve Bland of Liberty Temple Baptist Church in Detroit. “There are no welfare queens here.”
Silverman spoke of scripture verses where God commands the holy to leave the corners of their fields for the needy when it comes time to reap. “If we fail to do so, we cannot call ourselves holy,” she said.
The Senate Farm Bill was approved in committee in a 20-1 vote. Senate Majority Leader Mitch McConnell, R-Ky., said the full Senate will likely vote on the bill before the July 4 recess. It would then need to be reconciled with the House version.

Multiracial churches increase as blacks,
whites learn to worship together
Religion News Service
For two and a half years, Ja’mel Armstrong and Matt Ness have jointly led One Church, a congregation striving to be diverse in a neighborhood in Louisville, Ky., that is more interracial than most. It’s a work in progress, they acknowledge, but the African-American and white co-pastors say they believe their congregation, which is close to 50 percent black and 50 percent white, is more fulfilling than the more racially segregated churches they used to lead.
“On our own, we just didn’t feel like that’s who we were meant to be,” said Ness, who formerly led a mostly white church. “The picture we believed in was much broader than the local church I was pastoring and the local church Ja’mel was pastoring.”
Matt Ness is a pastor at One Church, an interracial congregation of the Evangelical Covenant Church, in Louisville, Ky. Photo courtesy of One Church
The co-pastors’ congregation is part of the Evangelical Covenant Church – a small denomination that claims to be one of the most diverse in the country. One Church is part of a trend reported by scholars this month: Multiracial churches are on the rise and so is the percentage of U.S. congregants who attend them.
The percentage of U.S. multiracial congregations almost doubled between 1998 and 2012, from 6.4 percent to 12 percent, according to a study published in June in the Journal for the Scientific Study of Religion. In the same period, the percentage of U.S. congregants attending an interracial church has reached almost one in five, advancing from 12.7 percent to 18.3 percent. The 2012 statistics are the latest available. Co-authors Kevin Dougherty, a sociology professor at Baylor University, and Michael Emerson, provost at North Park University, defined multiracial congregations as ones in which no single racial or ethnic group constitutes more than 80 percent of the people in the pews. But the co-authors point out that interracial congregations have long faced a number of challenges. And their recent findings show that while the average percentage of black congregants in multiracial congregations has increased, the percentage of Latinos in those kinds of churches has decreased in the same period.
“When you bring groups, different ethnic groups, together in a congregation, they come with different cultures, and those cultures include all types of expectations,” said Dougherty, citing music styles and food choices. “To help them develop a sense of shared identity above and beyond those cultural differences is a key part of the adaptability necessary for a multiracial congregation to succeed.”
Ness, co-pastor of the Louisville church, alternates preaching with Armstrong. He said before One Church opened its doors, they formulated a nontraditional approach to music. The worship team includes a gospel-style keyboardist, a blues, rock and country guitarist and a jazzy drummer and bassist. Singers represent a range of genres.
“We didn’t want to be defined by a particular style and so we didn’t tell you to stand up. We didn’t tell you to lift your hands. We didn’t tell you how to worship,” said Armstrong. “The goal was: If you are naturally contemplative in your worship style, then you be that. If you are naturally expressive, then you be that.”
It didn’t work for everyone. Armstrong said there was a gradual “mass exodus” from the 250-attendee first service in January 2016, with the congregation dropping to about 50. The congregation has since doubled to 100 after attracting new congregants. The Rev. Michael Davis, the African-American teaching pastor at 10-year-old Downtown Church in Memphis, Tenn., said intentionality is key to multiracial churches. His congregation strives to have leaders of different races regularly preaching and making announcements. The church avoids identifying with political parties and instead seeks to foster an environment where various viewpoints can be aired.
“So nobody is trying to suffocate the identity of any of our minorities,” said Davis, who co-leads the fledging congregation with its white founder, Richard Rieves. “It’s intentionality, it’s empowerment and it’s sacrifice.”
The congregation, which Davis calls a “multiracial/class plant” or offshoot of the mostly white Second Presbyterian Church, meets in Clayborn Temple, a historic church that once housed a predominantly white congregation and later a mostly black one.  But Davis acknowledges that his Evangelical Presbyterian Church congregation that is 70 percent white and 30 percent minority (mostly blacks but including some Asians and Latinos) hasn’t achieved all its milestones toward integration, including among its smaller community groups attended by some of the 300 who worship together on Sunday.
“Are we doing it perfectly?” Davis said. “No. Because there are some times where I have to talk to some of my groups that are predominantly white and say, ‘How do we get more diversity?'”
As they strive for inclusiveness, leaders of multiracial churches say they sometimes feel like they are on their own without many role models.
Ness, 39, who has pastored for 16 years, said, “I feel like I’m brand new at my job when I started this.” Armstrong, 38, agreed that the nontraditional church stands out from others: “We almost feel a lot of times that we’re on an island.”
The Rev. Susan Brooks Thistlethwaite, a Chicago Theological Seminary professor, informally polled former students and found they have seen evidence of the new survey’s findings about the growth of interracial congregations.
“One woman graduate who identified as white indicated that she had ‘pastored a black church for seven years,'” said Thistlethwaite, whose seminary is affiliated with the United Church of Christ. “A number of graduates emphasized, however, that there have been congregations that have been racially diverse for many years, with racially diverse pastoral leadership.”
Photo courtesy of Downtown Church
The survey, based on data from the National Congregations Study, also found an increase in black clergy leading multiracial congregations, rising from less than 5 percent in both 1998 and 2006 to 17 percent in 2012. The Rev. Cheryl Townsend Gilkes, professor of African-American studies and sociology at Colby College, said the willingness of white congregants to join churches with black pastors is a positive sign, given the long history of segregated Sunday morning services.
“Although white people have always been willing to appropriate style and music from black churches, they have resisted black leadership,” Gilkes said. “This new moment in American religious life could be quite helpful in countering many negative current events in the area of race relations.”
Despite the challenges of interracial cooperation, Davis said, he sees rewards as he helps lead his Memphis congregation.
“I experience the body of Christ more, the wider scope of it, and so it broadens my perspective of who the Lord is,” he said. “Being in a multiracial church, you see the beauty of different cultural backgrounds, different walks of life.”

Bomb Rattles an Afghan Minority
So Small ‘No One Is a Stranger’
New York Times
KABUL, Afghanistan – In downtown Kabul, from a large mural painted on blast walls at the end of a busy shopping street, the piercing eyes of Komal Singh, now a fourth grader, peer out at the narrow junction.
For the past couple of years, the mural has carried an anticorruption message: “Bribetakers are not hidden from the eyes of God and the people.” Now, that mural carries a further, unwritten reminder: Another Afghan child is deprived of a father. On Monday, Komal traveled to the eastern city of Jalalabad with her mother, Preeti, sister Pari and brother Prince to cremate her father, Rawail Singh, who was among the 19 people killed this weekend in a bombing outside a compound where President Ashraf Ghani was holding meetings. Fourteen of the victims, including Mr. Singh, were Sikhs – members of a tiny religious minority in the country – who were just arriving for an audience with the president when a suicide bomber ripped through the crowd. The death of Mr. Singh, who, as part of an activist group of artists had beautified many of the ugly blast walls that have turned Kabul into a maze, devastated friends and activists in the city, where he lived. But the blow was much larger to Afghanistan’s shrinking Sikh population. Years ago, before the country sank into a four-decade war, there were as many as 65,000 Sikh families across Afghanistan, community elders estimated in the absence of official numbers. But decades of war and persecution have shrunk their numbers to about 800 people, according to Charan Singh, a member of the central Sikh temple in Kabul.
“No one is a stranger – everyone is a cousin or a distant relative,” Mr. Singh said. Of the 14 Sikh victims of the blast on Sunday, a dozen were cremated in Jalalabad, including Rawail Singh, a native of the city. All either lived in the city or had roots there.
Two bodies – those of the only Sikh candidate for the Afghan Parliament, and of a shopkeeper who sold herbal medicine – were taken to Kabul. They were mourned by a couple of hundred people gathered at a temple, a nondescript two-story building in the north of the city, before the bodies were taken to be cremated. Rawail Singh, who was in his late 40s, worked at a media company in Kabul and was an active member of the civil society scene. He was also involved in organizing a music festival in Bamian Province, west of Kabul, to promote understanding and empathy. “A couple of years ago, Mr. Singh and I lost a friend who was a doctor in the attack on the 400-bed hospital,” recalled Omaid Sharifi, who leads ArtLords, the group of activist artists. “Mr. Singh said: ‘Omaid, do you know when would be our turn? Today we lost this friend; tomorrow or the day after it would be one of us. Who knows?'”
Mr. Singh had recently enrolled Komal in the prestigious Afghanistan National Institute of Music, where she learned to paint and play music in addition to regular fourth-grade subjects. She had just been accepted into a sitar class, a notable achievement for a student of her age. “I was thinking of calling her father and giving him the good news,” Ahmad Sarmast, the school’s director, said wistfully. Mr. Sarmast, who has lost students in other attacks, said the school was at a loss for how to console Komal. “We don’t know what to tell her,” he said.
The parliamentary candidate who was killed, Avtar Singh Khalsa, had long established his credentials as a community leader. Mr. Ghani’s predecessor, Hamid Karzai, even appointed Mr. Khalsa as a senator. But now the candidate wanted to try his luck at gaining a seat in Parliament through a popular vote.
In interviews after announcing his candidacy, Mr. Khalsa had emphasized how proud he was of not leaving Afghanistan during some of its darkest days – including the early 1990s, when a rocket killed eight members of his family in Gardez, the city where he lived before moving to Kabul. The shopkeeper, Raju Singh, a homeopath, was 27 and married when he was still a teenager. He had four children, the oldest an 8-year-old boy. His father-in-law, Gulbeer Singh, received the call with news of his death on Sunday evening, and rushed to Kabul from the city of Ghazni.
“My daughter is so young, I don’t know how to talk to her,” Gulbeer Singh said at the temple. “I am sick, but still I am alive,” added Mr. Singh, 50, who has diabetes. “My son-in-law is gone. It is not fair at all.”
When the two corpses arrived from Jalalabad, they were briefly unloaded in the temple so that loved ones could say their goodbyes. The funeral procession then made its way through afternoon traffic toward an old corner of the city called Qalacha. The Army ambulances carrying the bodies, and three minibuses carrying the mourners, passed through the Baharistan area, where Raju Singh had his herbal medicine shop. The bodies arrived at a large compound that is used as the crematory, its garden lined with hollyhock flowers. There, final prayers were read – some from memory, others from iPhone screens – and the bodies were scented with rose water and placed on stacked logs. The mourners waited to start the cremation until Mr. Khalsa’s oldest son, Narendar Singh Khalsa, had arrived from Jalalabad, his left hand in a sling, his white clothes covered in blood. He had been wounded in the suicide bombing.
“We are ruined, we are ruined,” he said, smacking his face after his final goodbyes with his father. His friends tried to hold him back.
The cremation logs were lit, the wind fanned the fire. The crowd slowly dispersed. Mr. Khalsa’s sons exited the crematory barefoot. They walked up the pebbled alley that led to the main road, passing a small mosque where a chorus of children repeated their late-afternoon studies.

Muslim girls kicked out of public pool after officials said hijabs would clog filtration system
Tahsiyn Ismaa’eel has been taking children from her Wilmington, Del., summer camp to Foster Brown pool for years. She can see the free public pool from the back of her school, Darul Amaanah Academy, so about 3:30 p.m., the hottest point in the day, they routinely donned their swimming attire and walked over. And just as regularly, Ismaa’eel said, they experienced anti-Islamic harassment. It started the first day Ismaa’eel and about 15 children went to the pool in late June. A staff member told her that her children couldn’t wear “that cotton” to the pool, she said during an interview with The Washington Post.
But “that cotton” included clothes required by their Islamic faith: hijabs for the girls, but also modest dress that typically covered their shoulders and most of their legs – even in the pool. Pool officials spoke of the dangerous weight of wet cotton and said the girls’ religiously required clothing could put a strain on the pool’s filtration system. They cited a vaguely worded, unposted policy.
Ismaa’eel cited the Koran, explaining that the children were required to dress modestly. That’s why many of the little girls in her group wore hijabs and T-shirts and shorts that come down to their knees. The camp director grew up in Wilmington, has swum in that pool before and has been bringing overheated children to splash in it for years. In all that time, she’d never seen anyone wearing cotton asked to leave. But Ismaa’eel said she – and the students at her summer Arabic enrichment program – picked up notes of something more sinister this time.
“We, as a group, were being talked about,” Ismaa’eel said. “One child said they heard the word ‘Muslim.’ ” The conflict reached a climax last week when a pool official tapped several of Ismaa’eel’s hijab-wearing wards on the shoulder and told them they had to leave. “I believe it was discrimination, deep down in my bones,” she told The Post. If there is a policy, it should be posted and applied to everybody, she said. Her students “were not allowed to enjoy a public facility that everyone has access to.”
She was apparently not the only person to feel that way. “All Americans are entitled to reasonable religious accommodations while using public facilities,” said Zainab Chaudry, spokeswoman for the Council on American-Islamic Relations. “And it is unlawful to discriminate against members of any group because of their religious attire.” Public outcry ensued as word spread, and Saturday, Mayor Mike Purzycki reaffirmed “the city’s long-standing policy that all people are welcome at city pools.” He faulted not just the city’s handling of the incident but also the justifications it made after the children were kicked out. “We should be held accountable for what happened and how poorly we assessed this incident,”  Purzycki said in a statement. “I apologize to the children who were directed to leave a city pool because of the religious-required clothing they were wearing. We also referred to vaguely-worded pool policies to assess and then justify our poor judgment, and that was also wrong.”
Purzycki said he planned to meet soon with the camp director to address her concerns and apologize in person. Ismaa’eel  said she was happy with the mayor’s apology – at least until she and her kids trekked to the pool on Monday. Sitting there was the same woman who kicked them out last week.
“If she really did do something wrong, why is she still there?” Ismaa’eel said. “That would be the biggest apology.” She didn’t stick around for another “I’m sorry.” Instead she turned the children around, marched back to the school and started the van. A short time later, she went live on Facebook, shooting an image of a little girl in tights, a life jacket and a hijab, wading into a pool.
“When they shut down one pool on you,” Ismaa’eel wrote,  “go have fun in another.”

Interfaith week to bring together different faith groups
An interfaith group stops at the San Diego Mormon Temple near La Jolla as part of a bus tour to various places of worship in the San Diego area.
 (courtesy California Interfaith Association)
 
Interfaith Awareness Week is slated to bring together community members of various faith traditions from throughout San Diego County and across the state. Each day from Aug. 5-11, different faith centers will host an event open to the public.
“The idea is for people from different faith groups to come together and learn from each other,” said the Rev. Stephen Albert, president and co-founder of the Poway Interfaith Team and founder of the California Interfaith Association, which connects interfaith groups across the state.
“Interfaith asks you to believe in your faith so strongly that you want to tell others how much it means to you. At the same time, it asks you to recognize that others may feel just as strongly about their faith and for you to listen to them,” Albert said.
The Interfaith Awareness Week grew out of a five-day interfaith conference last August at UC San Diego – the North American Interfaith Network’s conference, which drew more than 250 people representing 20 faiths. The event was organized by the Poway Interfaith Team formed in 2006 to support interfaith dialogue.

One of the accomplishments of the conference, Albert said, was to get proclamations from 15 of 18 mayors and city councils in San Diego County, stating that the cities would honor and respect all people from all faiths, cultures and backgrounds. In March, the California State Assembly and the governor approved Interfaith Awareness Week as the second week in August each year.

Albert created the California Interfaith Association this year to connect dozens of Interfaith organizations across the state. Currently the group links nearly 60 groups which promote respect among different faith groups.
“The mission of the California Interfaith Association is to highlight the abundance of interfaith activity in our state and to raise awareness that bringing people together in discussion and to socialize as friends is a much more valuable exercise than splitting people apart due to fear and mistrust,” Albert said.

July 2018

Written by WISDOM on . Posted in Newsletters

8th Annual Suburban-Urban Interfaith Unity
     PICNIC AT BELLE ISLE STATE PARK
       Sunday, Aug. 5, 2018
      Noon – 5pm
AREA 6B        (note new site – off Central Ave and Inselruhe)
Sponsored by DION, IONA, Metro Family Church, IFLC, CrimeStoppers, UMC’s Commission on Inter-religious Relationships, CWA, Bridging 8 Mile, and others.
Potluck Lunch ( we supply the kosher hot dogs, halal chicken, veggie burgers, hamburgers and water). Please bring a dish to share and label ingredients on a note card and NO PEANUTS:          LAST NAMES:
A- L = Salads or Veggies         M-Z = Fruit or Desserts
Singing – Dancing -Drumming     GAMES FOR KIDS AND ADULTS
 New Friends
More info: 248-556-6316 or mutzim@aol.com

Five Women, Five Journeys
Sharing the Wisdom of Friendship & Faith
Vivian Henoch, Editor myJewishDetroit
They started as three women of different faiths with a singular belief: that they could come together to share their stories and traditions, listen to one another and then build bridges among faith communities. They were Gail Katz, a Jew; Shahina Begg, a Muslim; and Trish Harris, a Catholic; and together they brought other women into their circle and, out of those first connections, WISDOM was born.
“Friendship is richer when we discover it on the other side of a barrier we did not expect to cross.”
Now in its 11th year, WISDOM (Women’s Interfaith Solutions for Dialogue and Outreach in MetroDetroit) is a 501(c) non-profit corporation comprised of women from eight different religions on its Board of Directors and more than 800 subscribers to their newsletter. Over the years, women of WISDOM have grown together and touched thousands of lives in Metro Detroit through their social action and educational programs, their interfaith work and their shared stories published in two editions of their book, Friendship & Faith: The Wisdom of Women Creating Alliances for Peace.
Welcome to the Journey
WISDOM maintains a robust calendar of interfaith activities
and events including its signature program, Five Women, Five Journeys – a panel discussion format presented to dozens of schools, houses of worship and organizations each year. In April, five panelists drawn from WISDOM’s diverse roster of members were the guests at the Temple Israel’s Sisterhood Board Installation Luncheon hosted at Temple Israel in West Bloomfield. The panel included:
Gail Katz (Jewish): Co-Founder and President of WISDOM; retired ESL teacher and Diversity Club Sponsor in the Berkley School District, Education Chair of the InterFaith Leadership Council of Metropolitan Detroit, and Social Action Committee member of the Temple Israel Sisterhood Board.
Paula Drewek (Bahá’í): Past President, WISDOM, retired Professor of Humanities and Comparative Religion, Macomb Community College; Fulbright scholar, now devoting much of her time to interfaith work.
Parwin Anwar (Muslim): Multilingual educator in the Macomb Intermediate School District and lecturer with more than 22 years of experience specializing in international relations. A graduate of Kabul University, Parwin emigrated from Afghanistan to Pakistan having survived a harrowing escape from her war-torn homeland.
Raj Chehl (Sikh): Psychotherapist and Founder of WiseLife LLC, Raj is a mom, yoga instructor, speaker, author, entrepreneur and co-host of the online radio show “Living Life Powerfully.”
Maryann Schlie (Unity): Wisdom Board Member, consultant to business and houses of worship in areas of leadership and systems thinking. Certified in programs including Lombard to train trainers.
Moderator: Teri Weingarden (Jewish) WISDOM Board Treasurer, what follows are brief excerpts from a fascinating discussion.
Women of WISDOM at Temple Israel: standing from left, moderator Teri Weingarden  and immediate Past President, Peggy Dahlberg. Panel, seated from the left, Gail Katz, Paul Drewek, Parwin Anwar, Raj Chehl and Maryann Schlie.
On Traditions and Religious Upbringing
Teri: How did your childhood experiences impact where you are today in understanding and practicing your faith?
Gail: I spent my elementary school years in Silver Spring, Maryland, in a secular Jewish household, in a relatively non-Jewish neighborhood. Until 6th grade, I was the only Jew in my class. Every morning, we’d bow our heads and say the Lord’s Prayer, Our Father who art in heaven hallowed be thy name – I could say it in my sleep.
There was always the December dilemma, the Christmas pageants, the carols that I knew were not my songs. I was part of the assembly, but always asked to bring in a menorah to talk about that “Jewish Christmas” called Chanukah.
In the 60s, my life changed when my father got a job at Ford Motor and bang, we moved to Oak Park. Now my classroom was about 85% Jewish.  As the new kid, I was really nerdy, got all A’s.  I was bullied by the girls for not being cool. This underscored the foundation for my teaching career working with immigrant children who were the other. My grandfather, an Orthodox Russian Jew-moved in with us when I was about 14. Suddenly from a secular household we became Kosher and observant.
So I spent my teens hearing about the Eastern European Jews, the family he left behind, and those who were murdered in the Holocaust. I yearned to be as connected to my Judaism as my grandfather. And that started my journey . . .
Parwin:  As a child, I was always in love with nature – I would spend hours outdoors, thinking about the beauty of nature. I remember standing out on the balcony of our home, watching the sunset behind the mountain. I was filled with so many thoughts, I got dizzy, wondering why are we here and then gone, what is our purpose. Those thoughts brought me closer to God, made me a writer, an observer of life . . . and an observant Muslim. That is who I am today – knowing that we are here to worship God and delight in the task . . . and beyond that, to do good deeds.
Paula: I was raised in Kokomo, Indiana, and had an upbringing in both the Bahá’í faith and Christianity. I remember learning my religion mostly through prayers and songs. My mother would play on the piano and we three kids would sing. And then we had the prayers before bedtime, always with this recitation: Oh God, guide me – followed by several aphorisms like “As ye have faith, so shall your powers and blessings be.” So, I think these influences in my first five or seven years were very important because they implanted the seed of spiritual growth which I think is the heart of all religions.
A strong influence in my religious education was the simple fact that we were a Bahá’í home in Kokomo – and a rarity at that time – and traveling teachers from around the world would come and stay at our house. That included visits from my great aunt Josephine, who was considered a Bahá’í pioneer to Cuba and Finland. Together, all their teachings brought the world closer and religion alive to me.
Another important influence was the practice, itself – we call it consultation. Bahá’ís don’t have clergy, so we do things in groups and we need some kind of process for that.   There’s a Bahá’í song for children that teaches the concept well and it goes like this (sings): “Consultation means finding out  what everybody is thinking about-you listen to them and they listen to you, then you all do what most of you want to do.”
Bahá’í is a group thing. One that prepared me for working in groups as an adult. And this WISDOM group is a very dear one to my heart.
Raj: I want to share a story about what really stands out for me in my childhood as an influence in who I am today. . . I was born in India – in the northern state of Punjab, and I remember coming home from school one day, and I was crying. So, my grandmother asked, “Why are you crying?” I told her that the children were making fun of my name, saying that “Bryvinder” was actually a boy’s name.  “Why did you name me that,” I asked, “I don’t like my name!” And then my grandmother sat down with me and she explained that our names are interchangeable, because we’re all the same. Boy or girl, we’re all the same. And that was such a powerful message for me, because it’s like wow, I’m equal to everyone.
Another message that has followed me through life is to learn how to see the light in people. As a child, I always wondered, why, why, why was there so much pain and suffering in the world – why was there a war going on, why was life so hard? And my grandmother would say, “You know, you’ll live as an owl, and will never have more wisdom than a bird, unless you learn to see the light in whatever is there to see.”
Those two lessons have always stayed with me: number one, we are all one. And two:  to seek the light wherever I go and find the wisdom to see how we are all connected.
Maryann: We are indeed one. My mom did the absolute unpardonable when she married my dad: not only did she marry a divorced man; she married someone who was not Catholic. So, Mom was excommunicated, we had to find another faith and the answer became Episcopalian. I grew up Episcopalian, but I pushed the limits, asking questions where I should have been silent. Like Raj, I too wanted to know why, or even why not?  I was baptized too young to know the difference, learned by rote what was expected of me, and by the time I was confirmed, I could rattle off all the requirements.  I could check all the boxes, but I was not grounded in what was underneath there.
And so, I am thrilled to now be part of what’s called “practical Christianity” – Unity principles.   I’m just going to share that there are five, very simple concepts that will give you context for the rest:
#1: God is all good, active in everything everywhere. #2:  I am naturally good, because God’s divinity is in me – and in everyone. #3: I create my own experience by virtue of my thinking. #4: Affirmative I am, and affirmative prayer and meditation is connecting with God of my understanding. #5: Most important of all is living the truth that we know.  What good is it to be grounded in your faith tradition, if you are not living it from the inside out? That’s Unity in a nutshell.
On Common Misunderstandings
Teri: What do you think is the most misunderstood part of your religion and how have you personally dealt with that?
Gail: People are still spreading the myth that there’s a Jewish conspiracy – a Jewish monolith – that we are in cahoots with one another and that we are trying to take over the world, the banks, the media – Hollywood.
The fact that the Torah says Jews are the chosen people is frequently misunderstood and we all know the message doesn’t mean that Jews are better or smarter; it  simply means Jews are expected to set an example –  as “a light unto the nations,” of the world, about  how to behave to our fellow man. We are commanded by God to take care of one another. In other words, Jews are judged by their actions, more than their beliefs.
So, I like to think of Judaism not as a noun, but as an action verb.
Paula: I don’t know that the Bahá’í faith is old enough to have a lot of misunderstandings. We’re 174 years old, so if any group is going to know about the faith, it’s Jewish people, because we share a holy land. Our world center is in Haifa, Israel.
I think when people ask you about your religion, they really want to know how it relates to their own religion. I have a very simple explanation – the elevator speech:  The Bahá’í faith is religion renewed.  It’s not altogether different from any other faith. Because we accept the validity of all the world religions. They are all part of the process of God’s connection with humanity. For a Bahá’í, that connection never ends. And so the Baha’u’llah, the founder of Bahá’í, is but the latest stage in that growth and development.
We celebrate our oneness – the oneness of God, the oneness of religion and the oneness of humanity.
Parwin: Most of the misunderstanding of Islam comes from Islamic extremism – what many associate now with terrorism.  Islam means peace. And I don’t believe there is any religion in the world that originated from violence. The words that we hear today – “Islamic terrorists” or extremist Islam . . . those are wrong.  Islam is our religion – not a nation.
I’m sure you’ve heard that women in Islam are not allowed to be educated. If that were true, I would not be here. Education is encouraged for both genders, especially for a woman because they are the first teachers of the children.
Raj: “Sikh.” Most people are unfamiliar with the word. People ask what religion are you, and I say “I’m Sikh,” they respond, “You’re sick?”   No, Sikh… S.I.K.H.   So that’s the first misunderstanding, I almost always have to deal with that.
Often people think that Sikhism is either a sect of Hinduism or Islam. It’s not. It is its own revealed religion. We have ten gurus – people that led us from the darkness to the light- and we have our own scriptures and holidays.
Then there’s the turban myth; the turban is misunderstood to be Muslim. In the US, 99% of the men wearing turbans are Sikh, not Muslim. The turban is worn to cover the unshorn hair men maintain as an article of faith and is regarded as sacred and a revered part of Sikh identity – much like the kippah in Judaism.
Maryann: Most misunderstood about Unity – it’s a cult.  And since we don’t proselytize, we know that what you say about us is none of our business.  My business, your business, God’s business.
On Religious Stereotyping
Teri: What stereotypes of your faith have you encountered?
Paula:  Stereotypes for Bahá’ís? There aren’t too many circulating.  One I heard of is that Bahá’ís are synchronistic – that we must be a “put-together” religion. I think that comes out of the fact that we accept the foundations and basic teachings of all world religions.  We have our own founder – Bahá’u’lláh – our own scriptures, our own dramatic history. Bahá’ís not a particular ethnic group.  Bahá’ís are found in just about every country in the world.  We don’t dress in any particular way.  I would say the Bahá’ís in your midst are fairly invisible.
Parwin: One thing we often hear:  All Muslims are Arabs.  No: Fewer than 20% of Muslims live in the Arab World.  And nearly half of all Muslims live in South and Southeast Asia.   The largest population of Islam is in Indonesia. Another stereotype: Muslim women have to wear black.  No, we wear every color.  In fact, so we love colors. On holidays, you’ll see how we dress up in every color imaginable.
Gail:  “Jews are rich or greedy” – that’s a common anti-Semitic stereotype that runs through history and it’s surprising how it still comes up.  At an interfaith event downtown, I was seated with a woman who  told me, “You know, my mother taught me never to talk to a Jew because all they were concerned about was money.”  She was surprised when I told her I was Jewish and then told me that I was actually the first Jew she said she had ever met. We connected, we talked and by the end of the evening, I actually gave her a big hug and I told her, I was so glad to be the first Jew she ever met. I still believe we can make a difference, one person at a time.
Raj:  Stereotyping is the first line of defense for someone who is unaware and fearful.  I haven’t personally experienced stereotyping, but I would say I’ve experienced micro aggressions.  At work, for example, I had a boss who wanted to convert me to his religion.
Unfortunately, after 9-11, many Sikhs, along with Muslims, have experienced profiling and stereotyping. In reality, the Sikh community is a small minority, here in the US, as well as in India where we are only about 2% of the population.
Maryann: Personally, I have never experienced stereotyping around my faith tradition.  The only stereotyping would have to do when I was 213 pounds.  (But that’s a different story!)  It makes me happy to know that we are a house of worship open to all and all are welcome.
Questions?  To learn more about WISDOM or to inquire about a Five Women Five Journeys Program for your organization, contact Paula Drewek at Drewekpau@aol.com.

Najah Bazzy
WINNER: ALLIED PRACTITIONER

Crain’s Detroit Business

For more than 20 years, Najah Bazzy – the CEO of Zaman International, an Inkster-based nonprofit that helps single women and children pull themselves out of poverty and despair – has been helping families struggling to raise kids, take care of dying parents, family members or simply join the workforce to lift themselves out of poverty and find hope.
Back in 1996, Bazzy, a registered nurse specializing in transcultural issues, was working at the old Oakwood Hospital and Medical Center in Dearborn, now Beaumont Dearborn.
There was an Iraqi family who had already lost one of their two baby twins in the hospital’s neonatal ICU. Administrators and doctors had determined the second twin could not be saved and wanted to withdraw ventilator and feeding support. The family objected.
Bazzy became their de facto advocate. In a subsequent medical ethics hearing, she was able to negotiate a way for the baby to go home with a ventilator and feeding tubes. But when she went to the home for a visit she was shocked at what she encountered.
“The home was bare. There was only carpet on the floor, where all the family members slept. They brought the baby to me in a laundry basket for a crib,” said Bazzy.
“I was shocked. I had not seen such poverty in the community,” said Bazzy, who grew up in the lower income area of South Dearborn, the daughter of a U.S. Army Korean War veteran. “We didn’t have much but we didn’t know it at the time. This was different.”
Bazzy went home and told her mother to gather up all of the extra furniture, pots, pans and appliances they could spare to bring to the family. They loaded everything into a truck and delivered it to the family. “They were overwhelmed with gratitude,” she said. “We started it out that way.”
Such was the beginning of what is now Zaman International.
“We give people their dignity back. We call it ‘one-stop hope,'” said Bazzy, who is CEO, chief fundraiser and traveling minister for preventive care and medical education.
From 1996 to 2010, Bazzy and her family worked out of their home, rented out trucks, picked up donated furniture, housing items, food and clothing and delivered it to needy families with income less than $12,000 in metro Detroit. Originally founded as Bayt Al Zahra, which is Arabic for house of hope and light, Bazzy changed the name to Zaman in 2004 when it became an non-governmental organization and 501(c)3 tax-exempt organization.
“We couldn’t keep up with demand and needed to expand,” she said.
In 2016, Zaman moved to a new 40,500 square-foot building at 26091 Trowbridge St. The Hope For Humanity Center building has eight times more space as its previous locations. Supported by donors, more than 450 community partner organizations and 6,000 volunteers, Zaman serves more than 25,000 people in metro Detroit and 22 communities. The agency started out serving Iraqi refugees, but now serves Syrian and many needy single women and children. Zaman’s outreach initiatives now include crisis assistance, infant burial, literacy and job skills training, international and domestic orphan sponsorship, a summer meals program for members, disaster relief partnerships, a resale shop and a Gleaners-affiliated food pantry.
In December, Zaman opened its Culinary Arts Training Center two years ahead of schedule because of donations from the community. The center is offering nutrition and culinary classes as well as meals for client families and members. Zaman also offers vocational training and tutoring to show clients they can do more if they try.
“Some women have adjusted to this life. They shouldn’t settle. We are focusing on women with children who really have a dream. We can help them manage the goals they set. It takes a lot of energy to set goals, but we see them improving and we encourage them. We restore hope,” Bazzy said.
While Zaman has no exact statistics, Bazzy estimated that about 45 percent of the women who seek help at the agency use the vocational and educational services. This year, Bazzy wants to begin raising funds to open a preventive health clinic by 2021. She hopes to work with medical partners to support having two medical students and possibly residents and professional medical volunteers to staff the two- or three-day-a-week clinic.
“Prevention is very important because poverty really affects your health – obesity, depression,” she said. “We hope to get the program started this year and maybe open in three years.”
Over the next two years, Bazzy said she wants to add child care and transportation programs. “Child care will be easier to do. Transportation is so complicated, but it is important because when they miss an appointment it is because of a lack of transportation,” she said. Bazzy said she started out with dreams of becoming a doctor, as her brother had muscular dystrophy and she learned at an early age about disabilities. She took the nursing career path but still views her work with Zaman as preventive health. In keeping with her teaching passion, Bazzy travels around Detroit and the country to give speeches and offer training on how to integrate culturally competent and spiritually sensitive care. She works with medical and nursing students, social workers, chaplains, hospices and executives at hospitals around the country.

Bay View Shouldn’t Be For Christians Only

The Jewish News By Rebecca Guterman
The community of Bay View, Mich., sits along the shores of Lake Michigan, a picturesque summer resort destination for families across the country. Full of historic buildings and Victorian cottages, Bay View boasts that it is one of the “prettiest painted places” in the United States.
Yet behind its pristine facade, Bay View hides a shameful past of discrimination that continues today. Around 1942, Bay View started to limit renters and owners to those “of the white race” and Christian faith, later restricting Roman Catholic membership to 10 percent or less. The race restriction faded out by 1959, but the religious one persists. Today, Bay View home buyers must not only be Christian, they must also have a minister’s letter to prove it. In other words: Buddhists, Hindus, Jews, Muslims, Sikhs, atheists and many others – including Christians who don’t attend or belong to a church – need not apply.
Fifty years after the passage of the federal Fair Housing Act, Bay View’s policies seem stuck in the past, harkening back to an era where blatant and discriminatory restrictions on homeownership were commonplace. Luckily, some in Bay View object to this practice – and sued to stop it.
The ADL filed a brief supporting them, arguing that Bay View’s policy cannot stand under fair housing principles enshrined in federal and state law. Moreover, under state law, Bay View has significant authority akin to a governmental body – like appointing a marshal to arrest and imprison those who violate its bylaws – and so must honor the Constitution as cities and towns do. It cannot put the government stamp of approval on practicing Christians over all others.
Bay View’s policy does not exist in a void. Rather it operates alongside decades of religious and racial discrimination in housing, both in Michigan and across the nation, where Catholics, Jews and other minorities were kept out to maintain a neighborhood’s image.
In Grosse Pointe, for instance, real estate agents in the late 1940s and ’50s used a rigged points system to exclude those who were not considered “American” enough because of their country of origin, occupation, friends, appearance, accent, education, religion or a number of other factors. While most buyers needed only 50 points to make the cut, those of Polish descent needed 55, southern Europeans needed 75 and Jews needed 85 (later raised to 90). Blacks, Asians, and Mexicans were flat-out denied.
When Congress passed the Fair Housing Act in 1968, followed promptly by the Michigan Legislature’s fair housing law, lawmakers formally recognized what was already common sense – that these discriminatory practices should have no place in our society. Fifty years later, the United States is more religiously diverse than ever before. According to the Pew Research Center’s Religious Landscape Study, a growing portion of the population (22.8 percent) identifies as unaffiliated or as a member of a non-Christian faith (5.9 percent). Michigan’s population, in particular, has set milestones in religious diversity. Congressman Sander Levin, who represents suburban Detroit, is the longest-serving Jewish member of Congress, and Hamtramck became the first known city in the United States to have a majority-Muslim city council.
But with this diversity has come increased targeting of people based on their religion, national origin or other protected characteristics. Hate crimes against Muslims and Jews increased in 2016, according to FBI data, as did hate crimes overall. There is evidence suggesting that such bias has spilled over into the housing realm, with Muslims significantly more likely to experience housing discrimination than their non-Muslim counterparts. In light of this data, it is ever more important to eradicate discriminatory practices like Bay View’s and ensure that the Fair Housing Act and the Constitution remain bulwarks against them. As the Michigan Legislature said upon celebrating the Fair Housing Act anniversary, “[d]iversity creates stronger communities and provides Michigan[ders] the best opportunity to achieve the American dream[.]”
We hope Bay View will soon live up to these ideals and realize that religious diversity will strengthen, not harm, the beauty of their community.

B’nai Brith Condemns Antisemitic
 Posters in Midtown Toronto
TORONTO – B’nai Brith Canada is deeply concerned by the spread of neo-Nazi and antisemitic posters in midtown Toronto over the past week.
On Monday morning, a local resident alerted B’nai Brith to neo-Nazi propaganda posted on public property in Wells Hill Park, located in the Forest Hill neighbourhood. The stickers claim that “The Nazi youth are here” and present the Jewish Star of David as a symbol of “degeneracy.” Some of the stickers also contain links to neo-Nazi websites.
The owner of Dave’s on St. Clair, a local restaurant, told B’nai Brith that a similar poster was placed in the establishment’s bathroom on Saturday night. She added that she suspected a group of four men who she did not recognize were responsible, and that the restaurant’s management and customer base were resolutely opposed to the message behind the poster.
Last week, B’nai Brith received numerous complaints from the nearby Davisville area about posters urging residents to boycott the Aroma coffee chain, which is based in Israel. The anonymous posters go on to provide false statistics about the Jewish State, and call for a boycott of other Israeli products.
In both cases, local residents have complained to police about the posters.
“The public promotion of antisemitic messages in the heart of this country’s biggest city is totally unacceptable,” said Michael Mostyn, Chief Executive Officer of B’nai Brith Canada. “These posters are part of a perverse attempt to target Jewish and Israeli Canadians and ostracize them in their own neighbourhoods.
“We expect the police to treat this matter with the seriousness that it deserves, and for local residents to reject this antisemitic propaganda.”
B’nai Brith’s 2017 Audit of Antisemitic Incidents observed that antisemitic vandalism tends to increase during elections, with prominent examples from B.C. and Nova Scotia last year. Ontarians go the polls in a provincial election on June 7.

 Interfaith Koololam Event
(Mass Singing) at the Tower of David
In Jerusalem
The Elijah Interfaith Institute was proud to collaborate in promoting an extraordinary interfaith event that took place on June 14, 2018, the last day of the month of Ramadan, between midnight and 3:00 am, at the Tower of David in Jerusalem: Koololam – the social project for mass singing.
The event was being held in honor of the Jerusalem visit of Kyai Haji Yahya Cholil Staquf, the Secretary-General of the world’s largest Muslim organization-Indonesia’s Nahdlatul Ulama with more than 60 million members-some of whom attended along with other faith leaders. It was held in cooperation with the Tower of David Museum, Jerusalem.com, The Interfaith Encounter Association, Coexistence in the Middle East Program, Tiyul-Rihla and others.
Koololam is a social musical project created to bring together people from all walks of life in the Israeli social spectrum through a joint musical creation. For each event a well-known song is chosen, which is given new musical processing in vocal harmonies.
At midnight, with the breathtaking view of the Old City, hundreds of strangers from various religions and sectors gathered in the Tower of David, the Museum of the History of Jerusalem, symbolizing Jerusalem and its charm and a gateway to the Old City, its cultures, and traditions. The participants took part in the inspiring activity of Koololam when they learned an innovative musical processing for a song in three languages and three voices.

Hindu invocation delivered
 for first time in Mich. Legislature
Niraj Warikoo, Detroit Free Press
Fred Stella, 63, of Grand Rapids (on the left), spoke Nov. 30 at the Bharatiya Temple in Troy. Stella is with the national leadership council of the Hindu American Foundation and is outreach minister at the West Michigan Hindu Temple in Ada, Michigan. To his right is Padma Kuppa of Hindu American Foundation, Alicia Chandler, president of the Jewish Community Relations Council of metro Detroit/American Jewish Committee, David Kurzmann, executive director of the Jewish Community Council of metro Detroit/American Jewish Committee. (Photo: Niraj Warikoo)
The first ever Hindu invocation in the Michigan Legislature was delivered Tuesday afternoon by a Grand Rapids minister who hopes his message of peace can help encourage civility and collaboration.
Fred Stella, 63, the pracharak, or outreach minister, at the West Michigan Hindu Temple in Ada, opened the State House this afternoon by quoting from Hindu scriptures.
“I’m excited to be able to do this because it’s just one more way the Hindu community is being represented in a mainstream context,” Stella said. “We identify as people who are patriotic, who appreciate our democratic systems, and feel that we need to be part of the scene, and so this is one way of doing it.”
Stella said he’s “someone who believes in a separation of church and state,” but since there’s a tradition of clergy giving an invocation in the State House, he says “it should be be as broad and diverse as possible.”
There have been Christian, Jewish, and Muslim invocations before in the Michigan State House. And there have been Hindu invocations in the U.S. House of Representatives, but none in the State House until Tuesday.
Stella’s invocation came about after he contacted the representative of his district, State Rep. David LaGrand (D-Grand Rapids), about delivering an invocation. Each State Reps. is allowed to invite one clergyman per year to give an invocation.
Stella said his invocation quoted from the Bhagavad Gita, citing a verse about restoring virtue as righteousness declines. In his invocation, Stella said the verse is “a call to each of us individually, to be expressions of integrity and high mindedness.  It is in this spirit that we gather today, knowing all of us, whether elected officials or ordinary citizens, should be inspired to act for the greater good.
“So we appeal to that One beloved source of all that is holy to let  us feel its Divine Presence today in this august chamber, where daily men and women of good faith are called upon to exercise compassion, discipline, honesty, loyalty and restraint,” Stella said, according to a transcript he provided. “May they all be inspired to act in the noblest way; in a spirit of mutual collaboration and civility.”
“Oh Spirit, lead us from darkness to light, from ignorance to wisdom, from that which is temporary to that which is eternal,” Stella recited. “Om. Peace. Amen.”
Tuesday’s invocation comes as the Hindu population increases in Michigan, with about 30 Hindu temples and centers in the state. According to the U.S. Census, there are more than 112,000 Indian-Americans in Michigan, many of them Hindu. There are also Hindus in Michigan rooted in Bangladesh, Pakistan, and other countries. And there are those like Stella, raised Catholic, who came into Hinduism later in their lives.
Stella today is with the national leadership council of the Hindu American Foundation and often speaks about Hinduism.
“I embraced the dharma later in life,” said Stella, referring to Hindu teachings and practices. “I’ve self-identified as Hindu for over 30 years.”
After the invocation, Stella told the Free Press: “It was such an honor and privilege. It’s more opportunity for Hindus to really become part of the mainstream in such a public way.”
Contact Niraj Warikoo: nwarikoo@freepress.com or 313-223-4792. Follow him on Twitter @nwarikoo

June 2018

Written by WISDOM on . Posted in Newsletters

Calendar for WISDOM and Other Interfaith Events 
 
Exloring Religious Landscapes, Spring 2018
Prayer Across Faith Traditions
See Flyer Below
 
Tuesday, June 5th, 11:00 AM – 2:00 PM
Interfaith Health and Hope Coalition Lunch and Learn
See Flyer Below
 
Sunday June 10th 1:00 PM
Five Women Five Journeys at First Baptist Church of Birmingham
300 Willits Street, Birmingham, MI
For more information, contact Paula Drewek at drewekpau@aol.com   

WISDOM Celebrates its Annual Dinner
and Installation of Board Members
At Saffron Indian Restaurant
on May 11, 2018
WISDOM installed two new board members and everyone lit a candle to symbolize their time on the board for the new 2018-2019 year!!  WISDOM’s board now has a new president, Bobbie Lewis!  The board is made up of 10 Executive board members, 9 general board members and 7 Advisory Board members. The board’s faith traditions include members of the Jewish, Christian, Muslim, Baha’i, Hindu, and Buddhist faith communities. We are all looking forward to an exciting and productive year!!

CONGRATULATIONS TO OUR 2018-2019 WISDOM BOARD OF DIRECTORS!!
Executive Board
President – Bobbie Lewis
Vice Presidents of Programming – Peggy Dahlberg and Ayesha Khan
Vice President of Board Development – Maryann Schlie
Vice President of Membership – Raquel Garcia
Secretaries – Paula Drewek and Sameena Basha
Treasurer – Teri Weingarden
Co-Founders – Gail Katz and Trish Harris
General Board
Rev. Dr. Rose Cooper, Shama Mehta, Janelle McCammon, Erin O’Connor, Jeanne Salerno, Sheri Schiff, Uzma Sharaf
New General Board Members
Sumaiya Sheikh and Padma Sanam
Advisory Board
Parwin Anwar, Sharon Buttry, Ellen Ehrlich, Fran Hildebrandt, Delores Lyons, Brenda Rosenberg, Gigi Salka
Welcome to New WISDOM Members for the month of May!!
Farrah Ansari
J.E. Donohue
Amy Keyzer
Sharona Shapiro
Ann Wanetik

Serving Muslims on Ramadan Made Me a Better Rabbi
By Marc Schneier (Newsweek)
I have been an Orthodox rabbi for more than 35 years, serving a large and affluent congregation in the Hamptons. I would like to believe I have made a positive difference in the lives of my congregants, and a meaningful contribution to my community and society. And yet, as we enter the season of Ramadan, I am moved to share a transcendent experience I had at a Ramadan iftar (fast-breaking meal) last June in Los Angeles that gave me a precious opportunity to serve others and to experience the sanctity and joy of human fellowship in a way I had never before experienced.
In fact, I have attended many iftars in recent years. I have come to relish the infectiously convivial spirit at these occasions, as Muslim families who have abstained from food and water for the preceding day come together to break bread together as a community. As I walked into the iftar dinner at the ornate King Fahad Mosque in the Culver City section of Los Angeles, to which I had been invited as the guest speaker, one of the organizers asked me if I would not only offer remarks, but also serve dinner to participants. He explained that having a rabbi serve food at the event would be a tangible expression of Jewish-Muslim solidarity.
It turned out to be much more than that. Following my remarks, I left my place on the dais and headed over to a long serving table, where a large crowd of congregants had already begun to gather with plates in hand. I donned an apron and took my place alongside several other servers; sensing as I did so a palpable stirring of surprise and appreciation among those in line that a rabbi was giving meaning to his words of unity from the podium by humbly taking his place at the serving table. Soon I was ladling out food-spicy lamb, cooked vegetables, salad, fruit and baklava pastries-to hundreds of people, men, women and children-and bantering happily with many of them, especially the adorable children. When people asked whether I would be eating myself, I explained that I would not, because my faith does not allow me to consume non-kosher food. Yet the fact that I was serving non-kosher food as a gesture of support with the Muslim community was a manifestation of the long road I have travelled from the person I was 15 years ago; someone who had never entered a mosque or Muslim venue and who feared and demonized Muslims. Indeed, I remember that after accepting an invitation in 2005 to speak to students at a Muslim high school in Queens, New York, I had second thoughts as I was walking to the school building, beset by paranoia concerning my safety.
Yet as I stood there at the King Fahad Mosque gazing into the eyes of those I was serving, I realized at that moment that humbly serving food to this group of American Muslims was affording me a precious opportunity to feel their humanity, and my connectedness to them in a more profound way than ever before. For years, I had referred to Muslims in speeches and op-ed articles as my “brothers and sisters.” Now, I felt I was experiencing the underlying meaning of those words for the very first time. While I had interacted at that point with many Imams and other Muslim community leaders, this was really the first time I had the chance to speak, learn and even joke with just regular congregants. Each of them had a story and each impressed me with their sincerity, love and kindness. As Muslim Americans, their concerns and issues were not unlike those of Jewish Americans, and that was both refreshing and inspiring to me. It reaffirmed my long contention that as children of Abraham, we have more in common between our faiths than our differences.
So, why did I have my sublime moment of human connection in a mosque? I believe the answer can be found in the fact that the Torah enjoins us to “Love the stranger 36 times,” rather than “Love thy neighbor.” In other words, that it is a higher calling to love someone different from oneself than to love one’s own. Of course, it is a good and right thing for me to love a fellow Jew, but it is far easier for me to do that than to reach out and embrace a Muslim-just as it is easier for a Muslim to connect with a co-religionist than it is for him to reach out and embrace me.
In any case, it took a Ramadan iftar to fully take me beyond my earlier reserve, and, for the first time, share the humanity of Muslims as deeply as I do that of my fellow Jews. My experience at the LA iftar has made me a more open and giving person with enhanced capability to serve both my fellow Jews, my Muslim friends and people of all backgrounds.
Rabbi Marc Schneier is the Founding Rabbi of The Hampton Synagogue and President of the Foundation for Ethnic Understanding and co-author with Imam Shamsi Ali of Sons of Abraham: A Candid Conversation about the Issues That Divide and Unite Jews and Muslims

PROJECT RUNWAY’S MUSLIM MODEST FASHION INSPIRED MY ORTHODOX JEWISH STYLE
Ayana Ife, a contestant on the 16th season of Project Runway, competed with a mission: to fulfill each challenge with a modest garment. Ayana’s appearance telegraphed a young Muslim woman full of personality, a hard worker, and above all, commitment.
When I first started watching Project Runway, I was growing up Orthodox Jewish and dressing modestly. In my community, that meant skirts below the knees, shirts above the collarbone, and sleeves past the elbow, occasionally with some knee socks thrown in. The show in those early days filled me with wonder. What would it be like if I could wear any of these clothes? What would I be like if I could wear any of these clothes? Project Runway made design possibilities feel accessible and immediate; I could witness talented creators make them right before my eyes.
But what if they all had to make modest clothes? Would the beautiful talent and variety on display diminish in any way, or would the designers rise to the challenge I was working with every day?
It’s not easy to find modest clothes. I used to look at common fashion from the ’50s and ’60s with envy, when secular and religious fashionistas alike dressed in tailored suits and dresses that satisfied all of the modesty requirements. The ’90s weren’t too bad, since floor-length jean skirts and raglan tees were in at the time. Then the ’00s hit. Say hello to spaghetti strap tank tops, pleated miniskirts, and Britney Spears’s cleavage. Taboo looks were walking the red carpet and the options for modest dress became less and less available. I remember when Old Navy would put out a maxi skirt with a cute print, everyone in my Orthodox Jewish high school would be wearing it. It felt like such a treat to find wearable clothing in mainstream stores, in contrast to religious brand names that wanted to conceal my body rather than celebrate it.
Ayana advanced through the usual gauntlet of Project Runway challenges, excelling in most. In the unconventional materials challenge she struggled to find enough “fabric” to cover her model. She often made corresponding headgear to match her garment, many of which would suit married Orthodox women who cover their hair. Perhaps most intriguing was her ability to keep her designs sassy, shaped, and sometimes even sexy, while covering up her models’ skin. Ultimately she placed second in the competition, after showing a modest collection at Fashion Week.
Other than a few minor differences – they can wear pants; our single women can show our hair – Muslim and Jewish fashion have a lot in common. It’s rare to see that exemplified in the same room, though, not only because of political tensions but also due to the fact that both religions feel the need to sequester their communities from the outside world. That’s been gradually changing. The head wrap enthusiasts over in the Wrapunzel community consist of Jewish and Muslim women who share a desire to cover their hair artistically. Modest swimsuit companies are moving away from terms like “burqinis” or “shvimkleids,” which might alienate otherwise like-minded consumers, in favor of more neutral language to attract women of all walks. Online retailers like eShakti, who offer customizable sizes, hemlines, necklines, and sleeve lengths for a flat price, are popular across the board with modest dressers.
After Ayana’s season ended, I went to check her out online and discovered she had an Etsy store. Not only that, a black version of her warrior woman look, my favorite piece from the season, was on sale for $100. I couldn’t decide what was more precious – that she was on Etsy or that I could actually afford clothes from a Project Runway alum. (Less precious was when it took three months to receive my order, but I took deep breaths and kept rooting for her anyway.)
I imagined that by wearing the blouse, I’d be making a statement – one of support, surely, for a designer who gave voice to modest dressers everywhere on a national platform. But I imagined a bigger picture, too. I imagined that perhaps, as a Jewish woman wearing a garment designed by a Muslim woman, I was adding a brick to the bridge that should and someday could stretch between our cultures. Not as an exception, but as the rule.
When I opened the package containing my new dress shirt, it didn’t feel like a political statement. It just felt like a beautiful, elaborate piece of clothing. It wasn’t going to give me the power to break down borders or walls by wearing it. Slowly, it dawned on me that I’d been trying to fulfill tikkun olam – healing the world – with consumerism, which now seems absurd. How had I misplaced my attempt to be subversive? Was I confusing this feeling with a longing for representation on a favorite show? Had I projected onto Ayana somehow, when the clothes she was creating weren’t intended for those purposes? She had a mission, yes, but maybe that had nothing to do with me.
Examining fashion from the perspective of art, though, I have the right. After all, that’s why I watch Project Runway: for the fashion, for the art. (Lord knows there isn’t enough drama to keep me there.) For the first time, thanks to Ayana’s blouse, I have the ability to interact with it. Consumerism and ownership aside, I can wear and interpret the blouse as superficially as I like, making it a personal experience by definition.
Which is how I choose to see it. Whatever Ayana’s intentions were, I choose to wear her clothes in celebration of a modest designer in a secular environment. So forgive me. If you see me in a ruffled asymmetrical black shirt, strutting across the room and feeling like a million bucks, know that it’s not because I’m part of the solution to world peace. It’s because I’m wearing living art, created by a Muslim woman, for me.
Alisa Ungar-Sargon received her MFA from Northwestern University. For more on the storytelling aspects of pop culture, visit her website at www.alisaus.com and follow her on Twitter at @_alisaus.

Saudi Prince Meets New York Rabbis
in Rare Interfaith Gesture
By
Vivian Nereim
Saudi Crown Prince Mohammed Bin Salman met a group of religious leaders in New York, including two rabbis, a rare interfaith gesture for the de facto ruler of the conservative Islamic kingdom that allows negligible religious freedoms.
The 32-year-old heir to the throne was on a three-week tour of the U.S., met two Roman Catholic and three Jewish figures, the Saudi embassy in Washington said in a statement. Saudi Arabiaenforces an austere interpretation of Sunni Islam, but Prince Mohammed has said he wants to ease the country toward “moderate Islam, open to the world and all religions.” “The meeting emphasized the common bond among all people, particularly people of faith, which stresses the importance of tolerance, coexistence, and working together for a better future for all of humanity,” the embassy said. Although Prince Mohammed had recently met Christian figures, it marks the first time he’s announced a meeting with a Jewish religious leader.
While foreigners of other religions can worship privately in Saudi Arabia, there are no public churches, temples or synagogues. Importing crosses and other non-Islamic religious imagery — including the six-pointed Star of David — is banned, according to the Saudi customs website, and the kingdom’s minority Shiite Muslims complain of discrimination. There are some signs restrictions are softening: Christmas trees were displayed openly in some shops in the capital, Riyadh, for the first time last year.
Prince Mohammed’s meeting included Rabbi Richard Jacobs, president of the Union for Reform Judaism; Rabbi Steven Wernick, head of the United Synagogue of Conservative Judaism; and Allen Fagin, executive vice president of the Orthodox Union, the embassy said.
It’s not the first time a Saudi royal has met a rabbi; the late King Abdullah was photographed multiple times with New York-based Rabbi Marc Schneier.

Interfaith’s Foundational Document:
A Brief History
by Marcus Braybrooke
The Global Ethic, adopted at the 1993 Parliament of World Religions, is clear evidence that the coming together of people of faith is not an end in itself but part of the search for a more just and peaceful world. Indeed one of the objectives for the 1893 Parliament, in the words of its President Charles Bonney, was “to make the Golden Rule the basis” for cooperation among people of different religions. “Only then,” he said, “will the nations of the earth yield to the spirit of concord and learn war no more.” Over the years, several interfaith conferences have issued declarations emphasizing the values that they share – some of which I collected in Stepping Stones to a Global Ethic(1992).
The search for an agreed basis for interfaith action for a better world was given a new impetus in 1992 with the publication of Hans Küng’s Global Responsibility. His argument was summarized in the now well-known mantra:
No human life without a world ethic for the nations;
No peace among the nations without peace among the religions;
No peace among the religions without dialogue among the religions.
Then in 1992, Daniel Gómez-Ibáñez, the Parliament’s first executive director, invited Hans Küng to produce a paper that the Parliament could use as the basis for ‘A Global Ethic,’ which would be the Parliament’s message to the world. It is not always clear in subsequent books on the Global Ethic, whether they refer to Küng’s scholarly study or the Chicago Declaration.
Hans Küng’s starting-point was that the world was experiencing a fundamental crisis in global economy, global ecology, and global politics, together with the lack of a “grand vision.” Moreover, he said, religion was often used to incite aggression and fanaticism. (Both, sadly, are even truer today). A global ethic, by which Küng meant “a minimal fundamental consensus concerning binding values, irrevocable standards and fundamental attitudes” was, therefore, urgent. It was to be based on the premise that “every human being must be treated humanely.”
Küng argued that the Golden Rule, “Do to others what you would want them to do to you,” which most religions teach in differing wording, implies four broad ancient guidelines, which he labels “four irrevocable directives.” They are:
  • Commitment to a culture of non-violence and respect for life.
  • Commitment to a culture of solidarity and a just economic order.
  • Commitment to a culture of tolerance and a life of truthfulness.
  • Commitment to a culture of equal rights and partnership between men and women.
These provide the framework for the Parliament’s Declaration, which was much shorter than Küng’s text and has an almost poetic feel.
The Parliament Declaration begins with the assertion, “The world is in agony.” It then condemns the abuse of Earth’s ecosystems, the poverty from which so many people suffer and die, and the violence, hatred, and aggression, which afflicts much of the world. This agony, the Declaration insists “need not be, because the basis for an ethic already exists, ancient guidelines … in the core values of all religions, which offer the possibility of a better individual and global order, and lead individuals away from despair and societies away from chaos.”
The authors of the Declaration then commit themselves to live in accordance with these ancient guidelines and briefly explain what they would involve today.
At the close of the Assembly, participants, in a memorable moment, signed the Declaration. This is important as the Declaration is not a matter of some remote religious leaders telling other people what to do, but an expression of their own personal commitment and their appeal to “all people, whether religious or not, to do the same.”

Worldwide representatives gathered for 12th International Baha’i Convention

 
BAHA’I WORLD CENTRE, 25 April 2018, (BWNS) – Some 1,300 delegates representing more than 160 countries have arrived in Haifa to participate in the 12th International Baha’i Convention.
 
The International Convention is a unique gathering held every five years in Haifa, the administrative and spiritual center of the Baha’i world community. Delegates hail from virtually every nation. Over the course of the convention, they participate in a series of consultative sessions and elect the Faith’s international governing body, the Universal House of Justice.
 
The consultations at International Convention are generally concerned with the development of the Baha’i Faith and the contributions of Baha’i communities to the progress of society. One of the primary areas of discussion is how Baha’u’llah’s teachings-such as the oneness of humankind, the equality of women and men, the harmony of science and religion, and the independent investigation of truth-are finding expression in a vast array of social settings, from the remotest of villages to large urban centers, and across diverse cultural realities.
The delegates attending this year’s International Convention are members of the annually-elected governing Baha’i councils of their countries. Referred to as National Spiritual Assemblies, these institutions guide and support the activities of the Baha’i community within their respective jurisdictions.
 
On 29 April, the delegates will gather to elect the nine members of the Universal House of Justice, a task that is undertaken as both a sacred duty and a privilege.
 
Delegates have a period of spiritual preparation before participating in the Convention. This entails time to pray and meditate in the Sacred Shrines in Haifa and Akka as well as to visit historical Baha’i holy places.
 

More than a headscarf: Forum takes aim at misconceptions about Muslims
Omar Abdel-Baqui, Detroit Free Press


 

Sameena Zahoor has been wearing a hijab since she was in college studying to be a doctor and she is aware that non-Muslims often have questions – and misconceptions – about the headscarf commonly worn by Muslim women. Zahoor, a family physician from Canton, said it is not much different than coverings donned by nuns or members of religions outside of Islam. 
“Yes, my experience being a Muslim woman has a lot to do with me wearing a headscarf,” Zahoor said. “No, I don’t think I’m a better Muslim because I cover – versus a person who does not cover. Yes, I do have hair underneath (my hijab). No, I don’t wear it when I go home, sleep in it or shower in it. Yes, it makes me feel hot and sweaty when I wear it in the summer. No, I was not forced to wear it and no I am not oppressed.” 
It was that kind of open discussion – intended to break down barriers and spread understanding of Islam – that highlighted the Building Bridges: Getting To Know Our Muslim Neighbors event hosted Sunday by The Waterford Refugee Welcome Alliance and held at the Christ Lutheran Church in Waterford. 
 
John Negele, a member of the Waterford Refugee Alliance and pastor of the Christ Lutheran Church, said the goal of the program was for attendees to leave “with some new learning and new insight, and maybe some new connection that they didn’t have before, that can continue to be built on.” 
“One of the first steps that is needed to build bridges – whether it’s between two people or two communities – is to get to know one another. And that’s what we are here to do today,” Negele said. 
The event began with members of the Islamic Networks Group explaining the history of Islam, the beliefs and practices of Muslims and common misconceptions many Americans may have about the religion and its followers. Islamic Networks Group speaker Amin Varis vocalized that Islam is an Abrahamic faith –  similarly to Judaism and Christianity. He explained some of Islam’s fundamental principles such as the belief in one God, fasting, praying, donating and hajj –  the pilgrimage to Mecca.
Zahoor, who is also an Islamic Networks Group speaker, said the nonprofit’s purpose is to “dispel myths and misunderstandings of Islam, and to get people to understand that the struggle of Muslims is not much different than the struggles of other minority groups.”
“Being able to allow others to ask questions can open conversation that may change people’s hearts,” she added. “We are not much different. Our ideas, our goals and what we want for each other is very similar to those of (non-Muslims). We are all on the same team.”
Mayar Zamzam, a junior at the International Academy Bloomfield Hills and a youth member of the Islamic Networks Group, said she has encountered people who have directed slurs at her, without even knowing her.
“I was completely in shock,” she said about a specific instance in which she was called a terrorist by a stranger. “I don’t understand why he would call me that. I thought to myself, ‘is this really how other people view Muslims?'”
Zamzam said she loves when people ask her questions about Islam and said she feels excited telling people about her religion.
She added that many people don’t understand why some Muslim women wear a headscarf.
“I wear the hijab because my religion provides me the opportunity to be modest about my looks and outspoken about my personality,” she said. 
Zamzam said although she has encountered several acts of hate earlier in her life, she can see them slowly turning into questions, as people seek to educate themselves. 
Zahoor said media plays a significant role in the negative perception of Muslims in the U.S. 
“What people see on TV is what they believe,” she said. “When I tell people from California I’m from Detroit, they say ‘What? That’s the murder capital of the world!’ It’s important to look beyond a TV screen for information.” 
In addition to speeches, there were presentations of art and comedy, a question and answer session, and lunch for the attendees and event organizers – where the conversation continued.  Waterford resident Al Kuehm, 70, said the event was a great opportunity to learn and expand his knowledge of the religion. 
“There are a lot of misconceptions of Islam and we need to address them. We need to get smart,” Kuehm said. ” I wish we had something like this every month.”
Negele, the pastor, said Mahatma Gandhi was once quoted saying “The only problem with Christianity is Christians” after visiting a church. 
“Maybe Islam is the same way,” Negele said

                  IFLC and Repair the World Detroit,
Encourage Others to Grow Compassion
By Bernadette Beach
 

 
The Interfaith Leadership Council of Detroit in collaboration with Repair the World hosted “Grow Compassion”on April 22, 2018. 
 
Repair the World is working to make an impact one person at a time by mobilizing volunteers to serve in partnership with the Detroit communities and to grow the capacity of service organizations.
A panel of four speakers discussed Compassion from their faith tradition. Brother Al Mascia, Rabbi Rachel Shere, William Boyle, and Najah Bazzy made up the panel and shared the various ways compassion shows up in the world today. Compassion literally means “to suffer together” and is defined as the feeling that arises when you are confronted with another’s suffering and feel motivated to relieve that suffering. 
 
 
COMPASSION REQUIRES ACTION. 
Following the panel, two short activities were done by the attendees to set their intention to grow compassion, such as “I will be more mindful to live and speak compassionately”, and “listen to others-seeking to understand, not judge” were written on ribbons and woven into a large Grow Compassion banner. banner. Small clay pots were also decorated as a reminder for each participant. 
 
A big thank you to Savorfull and Costco for their generous donations. 
 
Bernadette Beach, RN, BSN, MSN, is Community Health Educator at Rekindle the Spirit. She received extensive training over the years to enhance her holistic practice. Trained at the Omega Institute and through the Living School of Action and Contemplation in meditation, as well as being a certified holistic stress management educator she is an experienced presenter on these topics.
 
 

The Poor People’s Campaign –
A National call for Moral Revival
There are still training sessions available
in June!!!  See link below to sign up!
Thank you for your interest in the Poor People’s Campaign: A National Call for Moral Revival.  We want to share with you more details of the plans currently being made for 40 days of Non Violent Moral Fusion Direct Action starting May 14, 2018 at numerous state capitols throughout the nation, including Lansing, Michigan. We are organizing for collective action to show national unity across lines of division.
The Poor People’s Campaign: A National Call for Moral Revival is uniting tens of thousands of people across the country to challenge the evils of systemic racism, poverty, the war economy, ecological devastation and the nation’s distorted morality. We need you to step up and join our efforts.
The communities you serve are among many in Michigan where significant numbers of people live in poverty, and are impacted by the evils addressed in this campaign.  We are looking to you to help organize members of your congregation and local community to join the campaign.  We need help in the form of participation in direct action, donations, and a wide variety of logistical support needs (i.e. transportation, food, phone banks) from faith and community organizations.
Mass meetings and small group gatherings are being held around the state to introduce the campaign,  and mandatory initial direct-action training sessions are being scheduled for those who are considering involvement as moral witnesses during the 40 days of action.  We have materials and templates that you can use to hold meetings in your community and congregation.
The weekly days of direct action will take place on Mondays from 10 am until 4 pm with themes as follows:
  1. May 14 – Women / Youth / Disabled / Children / Right To Education
  2. May 21 – Connecting Systematic Racism / Economic Justice with Voting Rights and Just Immigration
  3. May 28 – Veterans, War Economy, Militarism
  4. June 4 – Right To Health – Ecology, Justice In Health, Water, Extreme Extraction (Fracking), Climate Change, Health Care
  5. June 11 – “Everybody’s Got A Right To Live” – Living Wages, Guaranteed Income, Housing, Social Services
  6. June 18 – “New / Unsettling Force” – Challenging Nation’s Moral Narrative – Fusion Movement Rising Up
Each day’s events will include:
  • Gathering / Registration – 10 am
  • Pre-action Training Session 2  –  11:00 am – noon
  • Lunch and Relationship Building – noon – 1 pm
  • Preparations for Weekly Direct Action – 1-2 pm
  • Direct Action 2 – 4 pm
State subcommittees need your participation and those of your congregations / communities. People can sign up here
to work on subcommittees, and can register for upcoming training sessions throughout the coming weeks.
We are grateful for your support and look forward to Moving Together with you – Not One Step Back!
Sincerely,
Rev. Gerald Cardwell – Michigan Tri-Chair
Rabbi Alana Alpert – Michigan Faith Subcommittee Co-Chair
Rev. Kevin Johnson – Michigan Faith subcommittee Co-chair
Rev. Bill Wylie-Kellermann – Michigan Faith Subcommittee Co-Chair

Enlarging the Interfaith Tent – from The Interfaith Observer
Even interfaith activists sometimes harbor prejudiced stereotypes about unfamiliar groups. Reservations may include the perceived “threat” of polytheistic worldviews and a plurality of deities. New religious movements (NRMs) may be similarly feared, so that newly created spiritual identities such as Wicca or reconstructed once-dormant traditions such as Druidry or Ásatrú are kept out.  Though Native indigenous traditions often are absent from the table, less present than most, my sense is that there is a great openness to having them join the interfaith community. The 2015 Parliament of the World’s Religions in Salt Lake City featured an “Indigenous Peoples Program” as central to the gathering. The upcoming Parliament in Toronto this November also features Indigenous representation and speakers. In fact, the historic 1993 centenary Parliament of the World’s Religions was the first international interfaith event to welcome Pagan and indigenous traditions, and they have remained presenters at all the modern Parliaments. Nevertheless, the interfaith movement has a long way to go before all feel welcome.”

South America Temple bridges two eras
SANTIAGO, Chile, 11 May 2018, (BWNS) – On the edge of Santiago in the foothills of the Andes, the continental Baha’i House of Worship for South America has been illuminating the mountainside for over a year and a half. In that time it has attracted hundreds of thousands of visitors to its radiant edifice, which has received multiple prestigious architecture awards.
Since its dedication in October 2016, the Temple has been a recipient of an International Architecture Award as well as awards for structural artistry from the Institution of Structural Engineers, for innovation in architecture from the Royal Architectural Institute of Canada, for innovation from the American Institute of Architects, for design excellence from the Ontario Association of Architects, for “Best in Americas, Civil Buildings,” from World Architecture News, and for Architectural and Cultural design from American Architecture Prize. But the Temple’s impact has been much more than that. It has also impacted the hearts and minds of the people in Santiago and beyond.
“People understand that the House of Worship is here to help with the spiritual development of our society,” explained Rocio Montoya, from the public affairs office of the Chilean Baha’i community.
“There are many families that are coming to the Temple. Religious groups come to pray together. Many people in their advanced years also come for hours and sit at the picnic tables and enjoy fellowship. People here see the House of Worship more and more as their Temple.”

May 2018

Written by WISDOM on . Posted in Newsletters

Calendar for WISDOM and Other Interfaith Events 
 
Exloring Religious Landscapes, Spring 2018
Prayer Across Faith Traditions
See Flyer Below
Thursday, May 3, 7:00 – 9:00 PM
WISDOM Book Friendship and Faith Discussion


Sunday, May 6, 11:00 AM – 2:00 PM
Destination Hope Mother’s Day Brunch for Zaman International
Crystal Gardens Banquet Center
See Flyer Below


Saturday, May 12th, 7:00 PM
Christ Church Cranbrook, Bloomfield Hills
Lamentations for the Forsaken
See Flyer Below


Monday, May 14th, 10:00 AM – 1:00 PM
Zaman International Boost End of Year Celebration
Henry Ford Centennial Library Auditorium
Sponsored by WISDOM
See flyer below
Tuesday, June 5th 11:00 AM – 2:00 PM
Interfaith Health and Hope Coalition Lunch and Learn
See Flyer Below

Zaman International, an Inkster-based humanitarian organization that provides urgent needs and job skills training for impoverished women with children, will host a Mother’s Day “Destination Hope Brunch” on Sunday, May 6, at Crystal Gardens in Southgate to raise money for its programs. The annual women-only event, which goes from 11 a.m. to 2 p.m., will feature a raffle for more than 90 gift baskets, and a “marketplace” to shop for locally made products.
Highlights of the annual brunch are the raffle baskets, filled with kitchen items, spa experiences, home décor, children’s games, and more. Guests can purchase $1 raffle tickets to win baskets valued up to $400 or $5 tickets to win baskets worth more than $400. Guests can also purchase $10 raffle tickets to vie for the grand prize.
“Women are so important to the work that Zaman does, and this is the perfect opportunity to celebrate them,” said Monica Boomer, director of community engagement and volunteerism for Zaman. “We are encouraging mothers, daughters, grandmothers, nieces, aunts and all the other special women in our community to treat themselves to this fun and relaxing event.”
This year, the event will spotlight Zaman’s BOOST (Building Ongoing Opportunities through Skills Training) program, which provides women with classes in literacy, sewing and the culinary arts, in order to equip them with the skills necessary to enter the job market or start a small business.  As part of this focus, WISDOM will be recognized as a key partner that has contributed significantly to the success of this program.  Throughout the past two years, WISDOM has served as a recurring sponsor of BOOST’s annual graduation ceremony and provided key in-kind donations to enhance the sewing program.  WISDOM’s members even collaborated with BOOST students to create wheelchair caddies for a local physical rehabilitation facility.
According to Boomer, “Zaman truly values our partnership with the women of WISDOM.  It is a perfect demonstration of what can happen when women support one another.”
Tickets for the brunch are $50 per person and can be purchased at zamaninternational.org. All proceeds benefit Zaman’s programs, which include the provision of food, clothing and furniture to high-need families, sewing, literacy and culinary instruction, and dignified infant burial.

Easter and Passover: A rabbi, a priest and a pastor
walk into …
By AMY MORGAN
Contributing Columnist
A rabbi, a priest, a Unitarian Universalist minister, and a Presbyterian pastor all walk into a recording studio. That sounds like a bad start to a bad joke, but it was a wonderful start to a rich conversation. Rabbi Hillel Katzir of Temple Or Hadash in Ft. Collins, CO, invited this group together for a conversation on his weekly radio show on KRFC 88.9, “Faith in Progress.” He wanted us to explore the convergence of Passover with Holy Week and Easter. (Note: You can listen to the entire podcast via iTunes.) Together we discussed how both holidays are celebrations of rebirth. For Jews, Passover represents the rebirth of a people. In the resurrection of Jesus, Christians celebrate the God who brings life out of death and the birth of a new life in Christ. While not all Unitarian Universalists celebrate Passover or Easter, their faith tradition draws from Jewish and Christian themes and earth-centered traditions that recognize the cycle of death and rebirth in the seasons of the year.
Throughout the conversation, the Jewish roots of Christianity were emphasized and explored, along with the ways Unitarian Universalism draws from both traditions. Jesus was an observant Jew who certainly celebrated Passover. In the synoptic gospels of the New Testament (Matthew, Mark, and Luke), the Last Supper is depicted as a Passover meal. Some atonement theories utilize the concept of ritual sacrifice found in first-century Jewish practice to explain the effect of Jesus’ death on the cross. Other views of atonement understand Jesus’ death as the ultimate expression of God’s love for the world.
The theme of liberation runs through both holidays as well. The Jewish celebration of Israel’s liberation from slavery is paralleled in the Christian affirmation that the resurrection signifies our liberation from sin and death. This thread of liberation surfaces in the Unitarian Universalist commitment to justice and liberation for all people. Rabbi Hillel reflected that Jewish eschatology insists that until all are free, the end will not come. The Christian hope is that the resurrection of Jesus was just the beginning of God’s unfolding plan to free all the world from slavery. These beliefs are reflected in Jewish and Christian commitments to working for social justice.
The discussion closed with the recognition that Jews and Christians are called to observe the holidays year after year, remembering again the hope of rebirth, the promise of liberation, and the meaningful connections between our faith traditions.
.
The Rev. Amy Morgan is pastor of First United Presbyterian Church in Loveland, CO. Most recently, she contributed to the second edition of

a collection of women’s stories about crossing religious and cultural divides to form friendships. She currently serves as Vice-President of the board of Yucatan Peninsula Missions and on the Committee on Preparation for Ministry for the Presbytery of Plains and Peaks. Amy and her husband, Jason, have a son, Dean. They love hiking in the mountains and biking around town.

Coalition for Black and Jewish Unity
More than 150 members of the Black and Jewish communities recently gathered at the Charles H. Wright Museum of African American History for the kickoff of the Coalition for Black and Jewish Unity. A new partnership organized by the Council of Baptist Pastors of Detroit and Vicinity and JCRC/AJC, it is dedicated to promoting solidarity between the two communities, while also speaking out against racism and anti-Semitism.

The Michigan town where only
Christians are allowed to buy houses
Bay View is for many an idyllic community –
 but a lawsuit will test its rule that
only practicing Christians can own property
Tucked away in Michigan’s Lower Peninsula, somewhere along the winding roads that hug Great Lakes shores, is an idyllic town named Bay View. For more than a century, generations of “Bay Viewers” have congregated here to share in summer activities. What started out as a modest camping ground for Methodist families 140 years ago has quietly developed into a stunning vacation spot for people who can afford the upkeep of a second home. Streets named Moss, Fern and Maple are dotted with impeccably maintained century-old gingerbread cottages. Over the horizon, residents can watch lifelong friends sail their boats across the water. But this paradise is not open to all. In Bay View, only practicing Christians are allowed to buy houses, or even inherit them.
Prospective homeowners, according to a bylaw introduced in 1947 and strengthened in 1986, are required to produce evidence of their faith by providing among other things a letter from a Christian minister testifying to their active participation in a church.
Last summer, a dozen current and former resident members filed a federal lawsuit against the town, its ruling Bay View Association and a real estate company, claiming the Christian litmus test was illegal and unconstitutional. Is Bay View a religious community simply seeking to practice its own beliefs, in peace, as it has always desired? Or is it, as the lawsuit claims, a community in clear violation of constitutional, civil and religious rights – to say nothing of federal housing rights?
Sophie McGee, an 80-year-old yoga lover with a PhD, proudly shows me around her 1887 Bay View waterfront summer home, which she shared for decades with her late husband. The cottage boasts four fireplaces and has a creaky yet polished quality to it. Over the years, family and friends have filled the home with warmth and laughter. McGee tells me that her father, a Greek Orthodox immigrant, was denied membership at his local golf club, which is how, searching for community and recreation, he started heading north in the summertime to Bay View.
Here, he and his family were welcomed as members. That Bay View excludes people based on their religious affiliation – the very behavior that brought McGee’s family here in the first place – is one reason why McGee believes the resort town’s membership policies should be updated, and the opportunity to buy properties opened up to non-Christians. But not all her friends agree, she says. McGee takes me on a tour of Bay View in early autumn, a season that suits it well.
One of the few remaining Chautauquas – a name given to late 19th-century Methodist communities who formalized summer camping grounds with arts, education, religious and recreational programs – Bay View’s 447 homes have been deemed so special that they have earned a position on the National Register of Historic Places. The town feels like the place of America’s definitive apple pie recipe – and indeed it very well may be: this is where Irma Rombauer summered, creating and perfecting recipes that eventually led to the publication of the Joy of Cooking, the American culinary bible that sits, well worn, in millions of household kitchens. As McGee and I make our way through the streets, the few, mostly retired residents who are still here after Labor Day shout out warm greetings. A woman accompanied by her pedigree dog vigorously waves at us. It is Betty Stevens, McGee tells me.
Betty and her husband, Glenn, a former Bay View Association board member, do not believe the membership rules should change, although Betty is quick to point out that the town gladly accepts non-Christian tenants and visitors, adding that they themselves had a Muslim woman stay with them over the summer. “This place was founded with a purpose. People were coming to a camp meeting ground to participate in a Christian spiritual reawakening,” Glenn Stevens tells me from the porch of his late mother’s house, where Ernest Hemingway once partied.
He argues the rules for current members have always been the same, requiring active affiliation with a Christian church. Joining is a voluntary act, he says. To change your mind about these rules once you become a member, as indicated by the lawsuit, is disingenuous. Jon Butler, a historian of religion and a professor emeritus at Yale University, says the existence of these rules is not entirely abnormal; many Americans still live in homes that have restrictive covenants inscribed into their deeds. They are just not usually enforced. What is surprising, he says, is “that the association being sued is defending itself”.
Can there be a religious exemption to discrimination? Early Bay View documents dating up until the beginning of the 20th century show that although the resort community has always had a Christian mission, the original membership requirements were being over 21 and of “good moral character”. The Christian exclusionary component was introduced in the 1940s. This was a time of heightened racial anxiety and antisemitism in the US, with swaths of Jewish refugees denied asylum from Europe – an act supported by a majority of the American public. The Christian-only clause was introduced together with a white-only clause, which the association eliminated the following decade. Catholics were given a 10% quota, which was eventually dropped. Over the years, however, the Christian-only requirement was, if anything, reinforced. The lawsuit charges that Bay View Association, although private (some private entities including gentlemen’s clubs or the Boy Scouts, for example, historically have been able to discriminate), acts in effect as a governmental entity, endowed with the powers to police and enforce laws. As such, the lawsuit claims, it is engaging in religious discrimination in violation of the US and Michigan constitutions, Michigan’s civil rights act and the Fair Housing Act.
Mike Steinberg, the legal director of the American Civil Liberties Union of Michigan, believes the lawsuit is an “open-and-shut case”. “This is pure discrimination by a governmental entity. Bay View is clearly one and governmental entities cannot favor one religion over another, or religion over no religion.” The federal lawsuit is only in its first steps, though, having failed in mediation at the end of January. And under the Trump presidency, with a rightwing-dominated supreme court sympathetic to religious arguments, times feel uncertain.
Late last year, the supreme court heard a case about a baker in Colorado who refused to make a wedding cake for a gay couple, justifying his denial of services as based on sincerely held religious belief. The question at the heart of this as yet undecided case was: can there be a religious exemption to discrimination?
He can’t will his property to his Jewish wife. This very question has become a painful issue for Jeremy Sheaffer, a fifth-generation Bay Viewer. Sheaffer, 50, spent his summers in Bay View. He forged lifelong friendships here and has always considered it the place where he had roots, particularly as his family moved a lot when he was growing up.
But the environmental NGO worker says his relationship with the place he calls “home base” has reached a crisis point. “I have no way to legally will my cottage to my wife or my children,” says Sheaffer of his summer home. Sheaffer, who defines himself as culturally Christian, is married to a Jewish woman who cannot inherit his home because of her religion. Under the existing rules, their two children, aged 11 and 14, themselves sixth-generation Bay Viewers, would also be barred from inheriting their father’s property because of their mixed religious makeup. Undeniably, religious self-segregation is at the core of the everyday practice of many faiths.
The wish to assemble with like-minded religious folk, maintain tradition and provide a steady Christian perspective in a changing world appears to be at the heart of the arguments levied by Bay View residents who believe the rules should stay intact. The first amendment prohibits the establishment of a religion by government, but within the same paragraph also provides for the right of people to freely assemble. This could appear confusing in this case. But Bay View is not simply a Christian club, or a church. While the governing Bay View association enjoys 501(C)(3), or charity, status through an affiliation with the Methodist church, the homes on its land are sold at a profit by individuals on the marketplace. Four percent of all Bay View home sales are directed to association coffers, and current properties are listed between $120,000 and $1m. In the first half of the 20th century, racially and religiously restrictive covenants (which restricted home sales to specific groups) were created not just to maintain cultural hegemony in predominantly white, Protestant American neighborhoods, but also to protect the financial value of houses. This was based on the government-backed, racist idea that the influx of non-whites would bring property value down. Racially restrictive covenants were ruled unenforceable by the supreme court in 1948, almost exactly 70 years ago, kicking off an era of civil rights legal change.
But should religious restrictive covenant be interpreted any differently?
Historically, religious exclusion has repeatedly gone hand-in-hand with racial exclusion in the US. It is difficult to know what the exact motivations of voting board members were in the 1940s when the Christian requirement was first introduced. What was first uncovered through archival research by the then Bay View member David Krause is that through a series of calculated tweaks in bylaws between 1942 and 1947, the board, led by a lawyer from Indiana, seemingly violated its own articles of association and introduced new membership requirements, stipulating that members should be “of the white race and the Christian persuasion”.
Ralph Jernegan, the lawyer leading the charge, doggedly worked over five years to have the Christian-only and white-only clauses written into Bay View rules. Jernegan headed his own law practice and was a prominent member of his Indiana community of Mishawaka.
Matt Pehl, a professor of history at Augustana University, says he is not surprised to hear about the introduction of such policies in Bay View during this time. Racist as well as anti-Jewish and anti-Catholic viewpoints were espoused openly by respected members of the community throughout the midwest, he says. Indiana as well as Michigan were hotbeds for the Ku Klux Klan starting in the 1920s, he says, and Henry Ford, the great local industrialist, was a renowned antisemite.
“The Klan at this point would talk about ‘the threat on white civilization’. What’s important in that phrase is not just the white part, it’s the civilization part. What they mean by threat on civilization is a threat on Protestant civilization,” Pehl says. Jernegan’s community, Mishawaka, was home to a Ku Klux Klan chapter starting in 1927. At the very least, this means that Jernegan lived ina cultural context where, as Pehl puts it, KKK beliefs and concerns were “widely shared and strongly endorsed”. As some members in the 1940s were fighting to make Bay View more closed, others were putting time and effort into helping Jewish Europeans escape and emigrate to the US.
Glenn Stevens, still speaking to me on his porch, when challenged by his friend Sophie McGee about the racial component of the original exclusionary bylaw, responds that history corrects those kinds of wrongdoings, separating out the two forms of exclusion as falling on a right and a wrong side. Nevertheless, documents from the time reveal a spirit of white, Protestant safeguarding. Employees or servants of all backgrounds were allowed to stay, but anybody else not fitting the white, Christian stipulations was given one night before being sent on their way. Sheaffer, who now faces a conundrum based on his own immediate family’s mixed religious makeup, says he always knew about the rules excluding non-Christians but never imagined they would be upheld. “Everyone knew about it. It was viewed as one of those arcane laws put on the books way back when. I think there was a sense that it would just take care of itself.”
Dick Crossland, a retired consultant who has been a leading voice for the preservation of membership rules, says he is saddened by the way in which the opposing group has portrayed the association and its board as bigoted. “We accept anyone that wants to join the same way that Christ accepts anyone as Christian. We don’t discriminate against anything that you can’t change,” he says. The debate has been hurting the community, says Crossland, who added he would have been willing to work on a “legacy solution” for Sheaffer’s family’s case – but not for the broader public. Crossland says he has visited other Chautauquas that have opened up to non-Christians, and such communities have suffered as a result, with increasing numbers of houses purchased as rentals, resulting in a more transient community that frays its fundamental makeup. “It’s always been some place apart,” says Crossland, who is opposed to removing the “core foundation”. “There are a lot of other places where if you want a more secular resort, a place that looks more like the United Nations, then God bless you if you want to go.”
Mandela Sheaffer, Jeremy Sheaffer’s nephew, 26, has “only fond memories” of growing up in Bay View. “Time stops in Bay View. Everything you go back to is the same. It’s like a time capsule.”
But as he’s grown older, he says, it’s become harder to digest the exclusion of non-Christians by the community. As a biracial kid, Sheaffer was one of the very few non-white children to attend Bay View’s campus every year. Well aware that up until the late 1950s he wouldn’t have been allowed to stay there, Sheaffer says even if they got rid of the white-only policy a while ago, it is no coincidence the community has remained almost entirely white. Tisa Wenger, a professor of American religious history at Yale University, explains that it is difficult to tease out the religious and racial components of this case.
She says much of the mid-century history of Bay View matches national trends, with racial segregation ending and white people doubling down on religious restrictions and creating private organizations in which they could control membership intake. “They don’t have to be Trump voters to be wanting to protect a certain enclave. A lot of white Americans are deliberately blind to this,” she says.
Wenger explains that research for her recent book on religious freedom revealed that “appeals made by white American Christians for religious liberty often end up being ways in which to advance white privilege”.
William Crawford, a professor and third-generation Bay Viewer in his 50s and who became a member so that his children could benefit, says he is embarrassed about the membership policy. He says Bay View’s “dirty little secret” is that many members and their families are not actually practicing Christians. This is confirmed to me by other members as I visit Bay View. Crawford speculates that many people “like the idea of tradition” more than they care about their neighbors being proven active Christians. He ponders whether what is going on is “not just a spiritual issue, it’s a socioeconomic issue”. “The cottages used to be cheap. It wasn’t a place for wealthy people. That’s changed. Now it is cost-prohibitive to be up there. You are not allowed to be up there past a certain time in the year. To keep a second home is not feasible for most people.”
Sitting in front of his old piano, Glenn Stevens, who does not believe in changing policies, bursts into song. The melody is Smiles, which I am later told was written in Bay View. Sophie McGee – his lifelong friend who wants to change the policy – spontaneously joins in the singing.
The song sounds almost painfully nostalgic, and for a moment, it feels like the three of us are transported to another time. Months after I first talk to him, as Michigan has been covered in a thick blanket of snow, Jeremy Sheaffer calls me in early February. He tells me his parents have both died since we last spoke, making the issue of whether he should maintain ties (and ownership of property) in Bay View ever more pressing. He reminds me of a public letter his mother wrote, aged 87, this July – during what turned out to be her last summer. The letter reads:
One hundred summers have come and gone and I, now at 87, know firsthand that change does indeed come as surely as the seasons and twice as quick.
Change and Bay View have been the two constants in my family for a century. So, the Bay View Association membership question, for me, comes down to a very simple question: if my grandchildren, Earl and Anna Child’s great-grandchildren, can be denied membership based solely on their religion or lack of religion, isn’t something wrong?

Anti-Semitism Raises its Head Again in Ontario

B’nai Brith Canada is appalled after learning Wednesday morning, March 21, 2018 that a synagogue in Thornhill, Ont. has been targeted by antisemitic vandalism. On Wednesday at about 9:40 a.m., a vandal smashed the glass doors of Chabad at Flamingo with a rock, according to Chabad Rabbi Mendel Kaplan. York Regional Police have been contacted and are on the scene.
At 11 a.m., Rabbi Kaplan shared information about the incident to his Facebook page. “ANTISEMITIC ATTACK IN THORNHILL!!!” he wrote. “Our cameras show a man walking by our shul… stopping multiple times looking for rocks – and then running back TWICE to hatefully smash the glass doors. York Regional Police are on the scene and a manhunt is underway. I will post the video shortly.”
Chabad at Flamingo contacted B’nai Brith shortly after the incident. B’nai Brith has offered its full support and assistance.
“It is both despicable and lamentable that someone would feel the need to resort to such vile behaviour,” said Michael Mostyn, Chief Executive Officer of B’nai Brith Canada. “We trust that police will investigate this matter seriously.”

Downtown Synagogue shared its pre-seder with community partners.
Rabbi Ariana Silverman
Why is this night different from all other nights? The Isaac Agree Downtown Synagogue (IADS) grappled with the question anew this y
ear when they learned the Tigers Opening Day landed on the same day as the synagogue’s traditional second-night community seder. The popular game meant impossible parking and difficulty getting to the synagogue, a few blocks from Comerica Park.
But the ever-resilient congregation, led by Rabbi Ariana Silverman, turned the problem into an opportunity to rethink how to celebrate Passover with their Detroit partners. They decided to conduct a pre-seder from 4-6 p.m. Sunday, March 25, and divert from their traditional Maxwell House Haggadah. This year, the synagogue invited members of Detroit’s Bethel Community Transformational Center (BCTC), where the synagogue held its last High Holiday services, to be guests and to take part in the planning process.
“Our focus this year,” Silverman says, “is what the seder as a ritual tells us about who we are as Jews and who we interact with in the world.”
The powerful Passover story is about leaving oppression and going to a place of freedom, she says. “We’re taking parts of the haggadah and looking at it through an interfaith lens. We’ll talk about how we were slaves and became free. But what do slavery and freedom mean to our African-American partners” still struggling for freeddom.
Synagogue Program Director Vicki Sitron, 37, says the synagogue’s stated values guiding the seder are to be good neighbors with the Detroit community as well as the Metro Detroit Jewish community.
The growing support from the Jewish community is unique, Silverman says. While they have a 300-person membership, which is free, their High Holiday database indicates 2,500 participants.
David Kurzmann, executive director of JCRC/AJC, explains why his organization is the other partner of the IADS seder. He personally was moved by the 2017 High Holiday services held at BCTC. Although he’s a third-generation Detroiter, he says he’d never davened in the city until that service. And, from a historic viewpoint, BCTC is housed in the former home of Temple Beth El, now in Bloomfield Township.
Kurzmann believes the Downtown Synagogue is an important hub for Jewish life in Detroit and a good fit for JCRC/AJC support.
“With the rise of anti-Semitism and racism, our community relations work is more important than ever,” he says, especially in its quest to find common ground.
As more young Jews return to the city, he adds, JCRC/AJC’s work with IADS will deepen its programmatic outreach “to help people understand the Jewish community and what we’re about.”

BCTC Partnership

 
                                          Pastor Aramis Hinds
In terms of the partnership with Pastor Aramis Hinds, who heads BCTC and Breakers Covenant Church International, Kurzmann adds, “Pastor Hinds is a very impressive and a worthy partner. The pastor truly believes his calling is to connect other religions and renew the black-Jewish relationship.
“While this church is not the only one in Detroit in an old synagogue,” Kurzmann says, “Pastor Hinds embraces the connection to the Jewish community, which is not the norm.”
Church member Sondra Jenkins of Detroit and executive director of Organizational Development at the Detroit Institute of Arts, agrees.
“Pastor Hinds is bold and unique,” she says. He has courage to build partnerships because he is comfortable with differences. “The heart of our congregation’s identity is community and reconciliation … Unlike many Christian churches, we recognize our responsibility as a church is to impact lives.”
Jenkins explains the relationship between Hinds’ church and Bethel Community Transformational Center, a nonprofit with its own board of directors (including Silverman). The center hosts a wide-range of programs and services, including Hinds’ church. Other programs in the building, Jenkins says, include the Detroit Phoenix Center for homeless and displaced youth, an emergency temporary shelter, two community theaters and, recently, Detroit Jews for Justice.
“It’s important that we’re involved in the seder because we consider ourselves friends of the Downtown Synagogue and of Rabbi Silverman,” Jenkins says. “We look to more programs together with shared goals of reconciliation and social justice.”
She adds that she respects the Jewish roots of Christianity so “it’s an honor and a privilege to be a part of these events to help us understand our roots.”
The value of participating in the seder, Jenkins says, became apparent at a recent meeting when synagogue and church members discussed slavery and freedom. “It’s an act of worship and respect to recall the work and the promise of deliverance,” Jenkins says. “We all have stories of coming from a ‘stuck place.'”
“Our focus this year is what the seder as a ritual tells us about who we are as Jews and who we interact with in the world.”
-Rabbi Ariana Silverman
This phrase refers to Silverman’s discussion on the meaning of the Hebrew word for Egypt, Mitzrayim, which Silverman says also means “a stuck place.”
This year, the seder will include storytelling by several church and synagogue members about being in a stuck place, Sitron says, like depression, and rising above it.


Both Sitron and Jenkins emphasize that the ability to have difficult conversations between church and synagogue members takes hard work and trust.
“This is not a one-and-done relationship,” Sitron says. Since last year’s High Holidays, the two congregations have shared a variety of events, from Motor City Karaoke to a community conversation called “Detroit 2067.” Conducted by Wayne State University professor Peter Hammer, director of the Damon J. Keith Center for Civil Rights, the group shared its vision for the future of Detroit.
Each gathering, Jenkins says, is an opportunity “to break down barriers and set the stage for the hard conversations and building trust.”
When people show up and continue these conversations, she adds, “it increases the opportunity to make a lasting difference in our world.”
At press time, the synagogue has reached capacity for the community seder.

Hindus chant to ‘purify’ former
Nazi concentration camps
PARIS (RNS) – There are few places on earth more haunted by evil than the memorial sites at former Nazi concentration camps. Visitors who tour their headquarters, barracks and ovens are constantly confronted with the memorials’ main lesson – “Never Again!”
A new Hindu movement based in Germany has come up with a different approach to dealing with the camps’ sinister legacy.
The group, called Bhakti Marga, organizes sessions of followers calmly chanting “om,” the sacred mantra of Hinduism, to “purify” the sites by turning their negativity into positive energy.
Whenever it applies for permission to chant at a memorial, the same questions arise.
Is this simply a religious ceremony like the prayers that Christian and Jewish groups regularly hold at these sites? Or does the ritual somehow aim to whitewash history, an agenda the memorials are all too familiar with from neo-Nazis and Holocaust deniers?
Officials at the memorials, German Jewish groups, historians and other intellectuals have debated the issue, with responses ranging from an enthusiastic embrace of perceived allies against racism to outrage over efforts seen as a whitewashing and denial of history. Bhakti Marga, whose name means “path of devotion” after an ancient Hindu devotional rite it practices, held a chanting session this month in the memorial at Buchenwald, with support from the administration of the camp memorial and the local Jewish community. Last year, it held similar om chantings at the memorial in Mauthausen, the largest concentration camp in Austria, and Terezin (Theresienstadt) in the Czech Republic, which Nazi propaganda used to portray as a model wartime internment camp.
“What happened in these places is still happening in the etheric and astral realms. Only om has the power to heal these places,” said the group’s 39-year-old swami from Mauritius, Paramahamsa Vishwananda, referring to states of consciousness in Hindu philosophy.
Bhakti Marga swami Paramahamsa Vishwananda in 2016. Photo courtesy of Bhakti Marga
Bhakti Marga, which has its main ashram in the countryside near the western German city of Wiesbaden, says its followers held chantings at negatively energized sites in Austria, Croatia, Slovakia, Czech Republic, Germany, Poland, Japan, Belgium and the United States on Feb. 24. Its main ashram could not give details. Founded in 2005, the group says it has followers in 52 countries and 30 temples in 19 of them and argues that its chantings are purely religious.
“Om Chanting is a free group practice that uses the transformational power of Om to activate the self-healing potential of participants,” it explains on its website. The chanting, which can be heard on SoundCloud, “generates a vibrational frequency that releases negativity, transforms it and showers participants with positive energy. The vibrational waves created by the circle spread out in a 2-kilometre radius, creating a harmonious, peaceful environment and a unity between humans and nature.” The negative vibrations at these Nazi sites are palpable, the group claims.
When about three dozen followers recently went to chant in Hadamar, the site of a Nazi euthanasia center not far from the ashram, they reported that two of them vomited along the way because the negative energy was too strong. When another group of about three dozen chanted in Mauthausen last December, its newsletter said several participants were so moved they broke into tears. “Many of us could hear beautiful voices like angels singing; one devotee could hear an old airplane with falling bombs,” it said. “Some of us saw energy which was released and beings saying thank you to the group and flying away through the chimney. This place is famous for the fact that no birds sing there. After the Om Chanting, we could see many birds flying around and singing.”
Administrators at concentration camp memorials routinely grant requests from Christian and Jewish groups to pray on their premises, but Bhakti Marga has confronted them with a very different religious tradition. “We’re used to Protestant, Catholic and Jewish groups. We’re not used to Hindu groups but we see no reason to ban the Hindus from doing this,” Rikola-Gunnar Lüttgenau, spokesman for the Buchenwald memorial, told the local television station MDR during the rite there on March 17. “We have investigated to see if the history of the place is being negated. That is not the case. We’ve looked to see if they take this place seriously. That is the case,” he said.
“They take a tour, they watch a film, there is a conversation with the local Jewish community. So we approved it as a normal event, like those from groups of other faiths.” Reinhard Schramm, head of the Jewish community in Thuringia state, had no problem meeting the Hindus.
“If people knowingly want to visit a memorial site where 56,000 people were murdered, and want to help prevent that from ever happening again, then that’s reason enough for me to speak with them,” he told DLF radio. “These are people fighting against racism and xenophobia – they’re my partners!”
In Austria, the interior ministry responsible for memorial sites says they are open to anyone who respects “the dignity of the place.”
Willi Mernyi, chairman of the Mauthausen Committee that oversees the memorial there, said he saw the om chanting session as one of many ways to pay respect and he did not want to judge the chanters.
But asked whether chanting could purify the site, he said: “If it were that simple, I’d join them.” The memorial at Flossenbürg in northern Bavaria – the camp where the Lutheran theologian Dietrich Bonhoeffer and Adm. Wilhelm Canaris were executed in April 1945 for plotting to kill Hitler – turned down a Bhakti Marga request to chant there last month.
Its director, Jörg Skriebeleit, said the group’s request led to a long discussion with administrators of other memorials in Bavaria and the final decision to deny permission.
“The goal of ‘purifying the site’ and ‘healing the past’ is in our view an inappropriate manipulation of the site and an inappropriate exploitation of the fate of every single victim,” he wrote in his reply.
The chanters replied by saying he would have decided differently if he had “opened his heart,” a comment Skriebeleit said he found “esoteric.”
At Buchenwald, four members of the local Socialist youth group protested outside the chanting session, holding a banner saying “Education and anti-fascism instead of OMinous historical healing.”
“This is an ineffective method that replaces education and enlightenment, which is what the memorials are actually for and what they do every day,” said Jan Schneider, one of four young people braving a snowstorm to hold their protest.
The Antisemitism Research and Information Center in Berlin also had its reservations about the rite. “The chantings do not deal with the specific history of these places,” its spokesman Alexander Rasumny told the daily Die Welt, noting the list of places the group wants to “purify” ranges from concentration camp memorials to sites where American Indians were massacred. “This is a mixture of different events that aims to relativize the Holocaust.” Heike Beck, a minister for interfaith relations in the Protestant church district where the Bhakti Marga ashram is located, said the fact the group always used the same ritual at sites marked by different kinds of tragedies did not seem right to her.
“History is denied and plays no role anymore,” she told DLF radio. “There has to be a confrontation with history so one can see the structures that made these things possible.”

Gathering to commemorate Martin Luther King Jr
Detroit News, April 5, 2018
April 4, 1968, is a day written into history.
It was then that an assassin fatally shot Dr. Martin Luther King Jr. in Memphis, where he had been supporting striking sanitation workers.
The preacher and civil rights icon has become synonymous with social justice. So to mark the 50th anniversary of his slaying Wednesday, Metro Detroit interfaith officials and activists hosted an event placing King’s life, views and impact at center stage. And to them, the ultimate goal was not only to recall the historic figure’s work in pushing change but extending those efforts in 2018.
“The dream is not only a dream but a dream of action,” said Donnell White, executive director of the Detroit Branch NAACP.
Balancing memorializing King while calling for justice anchored the evening gathering at Detroit’s Greater New Mt. Moriah Missionary Baptist Church. Presented by the church and the InterFaith Leadership Council of Metropolitan Detroit as well as coinciding with other observances across the country, the program drew Christian, Jewish, Muslim and Sikh followers to highlight King’s role in the national push toward civil rights.
Many reminded the diverse crowd seated in the pews that a half-century after his slaying, King’s quotes, stances and mission remain a clarion call for activists.
“The message he preached is universal,” said Imam Sayed Hassan Qazwini, who leads the Islamic Institute of America in Dearborn Heights. “And that will make him eternal.”
Others recognized that though King, whose final speech was broadcast during the ceremony, often is remembered for working to improve race relations, his final years revolved around human rights.
“He came to see himself as an advocate for the poor and oppressed, wherever they were,” said the Rev. Fran Hayes, pastor at Littlefield Presbyterian Church in Dearborn. “… He stayed steadfast in his commitment to confront unjust power structures.”
Though scores still revere the icon, many of the issues King fought to address – including poverty, discrimination and economic inequality – linger today, said the Rev. Kenneth Flowers, pastor at Greater New Mount Moriah. The deaths of African-American men in police encounters, including Stephon Clark in California last month, underscores that point, he said. “If Dr. King were here tonight, he would still be marching in the streets, against the police violence around this nation,” he told the guests from the pulpit. “If Dr. King were here tonight, he would be talking about the man that sits in the White House because of how he’s tearing up the nation. If Dr. King were here tonight, he would let America and the world know now is the time for us to stand tall … recognizing that we must work together, pray together, struggle together, stand up for freedom and justice together, knowing one day we shall be free.”
In that spirit, the audience solemnly sat as Flowers rang a bell 39 times – once for each year of King’s life – then linked arms to sing “We Shall Overcome.” The scene encouraged Dorian Tyus of Detroit, who brought his nearly 2-year-old son, Jasaan. “It’s extremely important because it’s basically a snapshot of what the civil rights movement was all about,” he said. “In this current climate, it’s important to speak truth to injustice, racism and anti-Semitism and show unity.”
The Rev. Sharon Buttry, a pastor and social worker who frequently quotes King in her interfaith work, also relished congregating with like-minded supporters. “My heart is broken for how far we have to go in recognizing King’s dream,” she said. “We don’t get peace without justice.”
Honoring King’s legacy attracted Gloria Cooper, who is originally from Alabama and still recalls pained surprise learning about the death of a man so well regarded. “It’s part of our history,” she said. “Everybody should know about it. He was a good man.”

‘Punish a Muslim Day’ 
blasted by metro Detroit religious and political leaders
Niraj Warikoo, Detroit Free Press
Dearborn Police Chief Ron Haddad speaks at the Islamic House of Wisdom, a Dearborn Heights mosque, on April 3, 2018, condemning the “Punish A Muslim Day” flyers in the U.K. To his right is the Rev. Ed Rowe of Detroit and to Haddad’s left is Imam Mohammad Elahi, the leader of the mosque. (Photo: Niraj Warikoo)
Imam Mohammad Elahi spoke on April 3, 2018, in his Dearborn Heights mosque, Islamic House of Wisdom, against the so-called Punish a Muslim Day fliers that called for violence against Muslims on April 3. Elahi was joined by Religious leaders, Dearborn Police Chief Ron Haddad and a Republican leader and they gathered in a Dearborn Heights mosque to condemn flyers that call for violence against Muslims.
At the Islamic House of Wisdom, they spoke out against so-called “Punish A Muslim Day,” which was promoted by flyers initially mailed in the U.K., according to British media reports. The flyers, which award points to people for various types of violent action against Muslims, then spread by social media to other places, including in metro Detroit, scaring Muslims.
“We, the members of the interfaith community gather here … to condemn this cowardly campaign, a campaign of fear, pain and persecution of the innocent” said Imam Mohammad Elahi, head of the Islamic House of Wisdom. “In 2014, we all stood in front of Dearborn City Hall and raised our voice against ISIS. … Today, we are meeting here … to say we, Muslims and Christians, are against hate-mongering, fear-mongering.”
Dearborn Police Chief said they’re not responding to anything locally since there haven’t been any reported threats of actions.
“As a rule, I would not typically recognize or honor or dignify the types of threats that we’ve seen generated in the U.K., but given the potential danger and intimidation and terror they would put on our community and other communities, I’m here to tell you: We stand with the interfaith model here to make sure our city is well-protected. We’re not responding, but we stand ready.”
Haddad urged people to call 911 if they see or face any threats, saying that police are “prepared as a community to ensure the safety of everyone.” Ron Dwyer, 11th Congressional District Republican Committeeman, attended the interfaith gathering, condemning anti-Muslim bigotry and other types of racism.
“This behavior, this threat online is 1,000% unacceptable,” Dwyer said. “If you feel that you are being threatened … you do not have to put up with it. … Whether you’re Jew, Christian, or Muslim, we all worship the same God. And in Arabic, Allah is the word for God.”
Arif Huskic, of Common Word Alliance, an interfaith group in Hamtramck, said he escaped genocide in Bosnia years ago. He worried about the effects of the flyers on Muslim youths.
“We must protect our kids, that they don’t live in fear,” Huskic said.
Elahi and others also mentioned the 50th anniversary on Wednesday of Dr. Martin Luther King  Jr.’s assassination, linking his message to their message against Islamophobia.
Elahi also condemned the police shooting of Stephon Clark in California and 17 Palestinians who died last week in clashes with the Israeli military.
“God calls on us to love Muslims and Christians,” said the Rev David Kasbow of Michigan Family Church in Warren. “Love your neighbors as yourself.”
Several Methodist pastors attended the event to stand with Muslims.
“I’m here to lend my support,” said the Rev. David Huseltine of Franklin Community Church in Franklin.”I’m here to stand in solidarity.”
The Rev. Ed Rowe of Detroit spoke of the message of King, saying that it’s important for people to stand in solidarity with groups outside their own.
Imam Elahi said the prophets of Judaism, Christianity, and Islam shared a similar message.
“Those great messengers, they stood against hate,” Elahi said.

There’s No Seder Like a ShowBiz Seder
The New York Times

Why was this Passover Seder different from all other Passover Seders? Well, for one, it took place on Monday night, the fourth night of the holiday and not one on which the traditional dinner is called for. But that’s showbiz: Some of the 100 guests, and most of the evening’s performers, were Broadway actors, composers, producers – and Mondays are when Broadway theaters are dark, meaning casts and crews are available for socializing. It took place in a large downtown apartment in a prewar building, decorated with billowing scarves, bright pillows and hanging palm branches to replicate a Bedouin tent. The usual holiday prayers and songs, which commemorate the biblical exodus of Jews from slavery, were replaced by a high-caliber revue of poetic and musical performances from stars of some of the biggest current Broadway shows, including “Hamilton,” “Dear Evan Hansen” and “Frozen.”
The story of exodus that was told over the course of the night was not of Moses and the ancient Jews’ sojourn eastward across the Red Sea, but of a man named Mohammed Al Samawi, who escaped a near-certain death in his home country, Yemen, by traveling westward over the Red Sea on what happened to be the second night of Passover in 2015.
“Unleavened,” as this night was billed, was organized by Adam Kantor, an actor appearing in “The Band’s Visit“; Benj Pasek, the lyricist of “La La Land,” “Dear Evan Hansen” and “The Greatest Showman”; and four other friends, all of whom are interested in contemporizing Judaism and making it relevant in an increasingly secularized climate.
“The idea is to look at the Passover story about the passage from slavery to freedom and to contextualize it for 2018,” Mr. Kantor said.
The cost of the interior design, lighting and dinner was underwritten in part by Reboot, a cultural organization for young Jewish adults who work in creative professions that encourages its members to rethink and express religious identity. As guests (of many ethnicities and faiths) arrived, they found small round tables, like tree stumps in a pillow forest, on which small dishes of olives, horseradish and parsley were set by stacks of matzo. Around the periphery of the room, jazz singers, piano players and Broadway performers were stationed, ready. But for what?
“I’m not sure what I’m supposed to do here,” said Katie Couric, when she walked into the room, red wine imported from the Galilee region of Israel in a plastic cup in her hand.
Ronan Farrow, a reporter for The New Yorker, was equally perplexed. “I feel like this is an Agatha Christie novel we’ve all walked into and someone is not going to be able to leave,” he said. The guests settled onto their pillows, and Cécile McLorin Salvant, whose “Dreams and Daggers” won the 2018 Grammy for best vocal jazz album, soon brought chatter to a halt with her rendition of “Go Down Moses,” sung a cappella.
Then Amichai Lau-Lavie, the founding rabbi of Lab/Shul, an experimental synagogue, welcomed everyone to the Jewish Passover Seder, which he called, “the most complicated dinner party in history.”
This one may have been the best programmed. After settling in many months ago on Mr. Al Samawi’s story as “the clothing line” that would extend throughout the night, Mr. Kantor said before the Seder began, “we have been talking about what we can drape from it.” One performance was by Daniel J. Watts, an actor and writer who appeared on Broadway in “Hamilton.” He said he was asked by the organizers to create a piece about the concept of enemies. He wrote his poem, “Inimicus,” the morning of the Seder. When it was his turn, he stood with a microphone in his hand and spoke while turning himself slowly in full revolution. His audience was mesmerized.

Escape, Then and Now

They were also captivated by Rachel Bay Jones, who won a 2017 Tony for her role as Heidi Hansen in “Dear Evan Hansen” and Caissie Levy, who plays Elsa in the new Broadway production of “Frozen,” singing “Over the Rainbow” in two parts, sandwiching a reading from NPR’s Ari Shapiro about the song’s history and context.
Mr. Shapiro told the assembled that “The Wizard of Oz” came out just after Kristallnacht, the pogroms in Germany and Austria that were a precursor to the Holocaust, and that the movie’s best-known song was written by two Jewish immigrants to America. “Hear the lyrics in their Jewish context and suddenly the words are no longer about wizards and Oz,” he said, quoting Simcha Jacobovici, a filmmaker and journalist, “but about Jewish survival.”
The evening concluded with the singing of “Dayenu,” led by, among others, the actors Adam Kantor, center left, and Benj Pasek, center right.CreditKarsten Moran for The New York Times
For the final performance, the singer and songwriter Shaina Taub sat at a piano and sang her forthcoming song “Huddled Masses,” which was inspired by a protest poster that quoted from Emma Lazarus’s poem “The New Colossus,” which she noticed at Kennedy Airport after President Trump first proposed restrictions upon travelers from certain countries, including Yemen.
“That was very powerful, and very special,” said Jeffrey Richards, a producer who has helped stage plays including the 2015 revival of “Fiddler on the Roof,” in which Mr. Kantor played the role of Motel the tailor. Each of the Seder performances connected to Mr. Al Samawi’s story, which was told by him and Daniel Pincus, 39, a Jewish businessman and philanthropist who helped him escape Yemen, and whose apartment was the setting for the dinner.
Mr. Al Samawi was raised a Muslim, and taught to hate Jews, Christians and Americans. He eventually committed himself to multifaith advocacy and found himself in grave danger amid violence in Yemen brought on by Al Qaeda and other extremist groups. Three years ago, Mr. Al Samawi hid alone in a bathroom, posting about his plight on Facebook. Four virtual American strangers responded and spent the next two weeks trying to save a man they barely knew. “Jews and Christians saved my life,” he said. Mr. Al Samawi has written a memoir about the experience, “The Fox Hunt,” which will be published by William Morrow next week. The film rights have been optioned by Marc Platt, who produced “La La Land,” and Mr. Pasek will also be a producer. (Becky Sweren, Mr. Pincus’s wife, is Mr. Al Samawi’s literary agent.)
By 9:30, a kosher dinner of Persian jeweled rice and pomegranate and walnut stew was served, prepared by Behzad Jamshidi, a child of Iranian refugees. A microphone was passed around for impromptu interpretations of “Moses Song,” guests congratulated performers and snapped selfies, and Mr. Al Samawi tried to take it all in.
“I was hiding in a small bathroom waiting to be killed and now I’m here,” he said.

WISDOM Mission Statement

To Provide concrete modeling of women from different faith traditions working together in harmony for the common good.
To Empower women to take a more active role in furthering social justice and world peace.
To Dispel myths, stereotypes, prejudices and fear about faith traditions different from our own.
To Nurture the growth of empathy and spiritual energy that result from our projects and interfaith dialogue.