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imaluvsj7 · 2 months ago

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緑 ──── NIGHT WALK & SHARED MEMORIES ; park jongseong

SYNOPSIS : reader and fiance jay share some memories and laughter along with some words of appreciation for each other

PAIRINGS : female reader x jay enhypen

GENRE : fluff, slighty suggestive but no smut / no nsfw ; WC : 1,323

WARNINGS : english is not my first language, proofread but there are chances of typos and mistakes mention of marriage, food (seafood) mentioned, slightly traumatic dump of the reader being an older sibling and child, jay being a single child mentioned, past family arguments and disagreement mentioned for the plot but no argument occurring, slightly cringe couple talks, that's it!!! It's all fluff and safe to read.

AUTHORS NOTE : there are so little sfw jay works, so me being a responsible jay stan fulfilling my jay girlies, writers please write about jay I can't find many works to read also if you all have any jay recs please drop :((

DISCLAIMER : This is a work of fiction. Unless otherwise indicated, all the names, characters, businesses, places, events and incidents in this book are either the product of the author’s imagination or used in a fictitious manner. Any resemblance to actual persons, living or dead, or actual events is purely coincidental.

second person pov:

Sitting inside the car, you grab your purse and your essentials and throw it in the backseat while getting comfortable. “I ate so much today, my stomach is about to burst out.”

Jay laughed, who was buckling his seatbelt and soon moved forward to buckle yours, noticing you still hadn't, probably taking your time to sit comfortably because of the full stomach.

“Yeah you devoured the marinated crabs and boiled seafood sweetheart, your little humming during eating gave it away.” Jay said while starting the car and softly laughing at your expression as you sighed loudly.

“Hey mister, blame my internet algorithm, the videos kept coming in my fyp. I had to try and let's not forget your expression while you were eating those boiled corn covered in species.” “Okay can you blame me, those corn were so delicious, probably one of the best I ate.”

“I knew that you would love them, anyways jongie can we go to the park before returning home. I’m really full and I need to walk or else I will keep tossing and turning while trying to sleep.” “Yeah sure baby, it's 10 p.m right now we can have a little walk.”

After some minutes of driving to the park nearest to your shared apartment, Jongseong parks the car a few meters away from the park near an area that looks scheduled for parking. You both get out and hold hands while walking in the park.

It was night time so there wasn't anyone and it was comforting silence just how you loved the park. “Remember when we were eighteen years old, we used to meet everyday in the park after dinner.” Jongseong said to you while you both walked together.

“Yeah, oh god how can I forget that jongie. Some days you used to get scolded by your parents because of me.” “Well you loved parks because of its comforting silence during night time and you loved to swing while we both talked so I couldn't miss out on that.”

“It was such an amazing time, I'm so glad I got to spend my last teenage years with you and now we are adults and living life together.” He confessed while caressing your hand. “Me too seong, I can't believe so many years have passed and we are blessed to stand together. I remember being so scared of dating anyone because I was scared of not being treated how I wanted.”

“Can't blame you my love, don't be offended. I love your family with all my heart but they are a traditional family with a little orthodox mindset and you being the older child, you had to bear everything and also manage everything.

All the times you had to approach your parents and your siblings to resolve their bickering and small fights because the generation gap created different points of view among them and you were my sweet little smart big brain girl who used to listen to both sides and resolve the issues.”

“That's all I could do, jongie, my siblings were 4 and 5 years younger than me so they just couldn't understand how to meddle in things without arguments and my parents couldn't understand their teenage thoughts.”

“And I'm so proud of you for that sweetheart. You have handled everything so well. I used to and I still do admire the way you used to handle things in your family at the young age of seventeen, prioritising your family and siblings but still standing up for yourself when it was required.”

“I love you seong so much.” “I love you more sweetheart, always have and always will.” “I’m so glad and thank whoever sent you in my life, jongie, the times I had no one to share anything with and carrying the burden of being an older child, you held me and let me cry without any judgement and always collected me while calming me down.

I can't describe how much I needed you in my life, all I can say is you are my comfort seongie. I find peace with you.” You said while hugging his biceps while you both were still walking.

“I’m glad to be your comfort and peace love, you're also someone who I found when I needed you the most. When everyone looked at me like I'm the most patient, understanding and calm person who can never be overwhelmed you were there for me you know.

Always asking me if I'm really alright and when I used to feel anxious or overwhelmed you used to listen to me with all your attention. I can't describe in words how many times I needed someone beside me just for solace and I found you.”

“We were definitely meant to be you know, me being the oldest daughter who barely used to open up and you being the only child who people thought was perfect in every aspect.” “Definitely my love, I love how we always understand each other and always know how to communicate.”

“Seong, do you remember when Mrs. Jung said how an oldest daughter and only child is going to be a disaster during our university.” You both loudly crackle at the memory. “Of course I do gosh, she warned you how you will end up playing the role of a mom to a spoiled brat because she knew me as a rich single child through others.”

“Oh god don't remind me, she was genuinely sweet and knew about me from my childhood, in a way she was my therapist. When she saw how generous you are and how you treat me she told me to never let go of you and we should invite her to our wedding.”

“Well she is invited isn't she,” he said while softly kissing your ring finger which held a beautiful ring that reminded you how in three months you will tie the knot with the guy who made your breathing easy by existing.

“I can't wait to meet everyone again jay, we will be married” you said while tearing up and looking up at him. “I can't wait either, after spending 7 years with you I will finally get the honor of being your husband. The boys were arguing in the group chat yesterday about who is going to be the best man.”

He said while wiping your tears and you both had another fit of laughter. “So have you decided yet?” You asked while taking his hand and sitting on a beach after thirty minutes of walking. “I'm so confused darling, I know they all love each other and won't be offended by my choice but I can't choose.”

“How about all of them, it's our wedding. You can change some traditions.” “I love your idea, we will think about it later but for now let's go back yeah. I'm getting sleepy.” “Sure, I'm tired after walking with a full stomach but it feels better.”

“Hope on then.” You looked at him while patting your thighs. “Are you sure babe.” “A hundred percent, we need to walk a few minutes to the car. Let me carry my queen.” “Okay Mr. Big boy I appreciate the offer but you're tired baby I can walk.”

“But baby I swear I can-” “I never said you can't be a big boy but give yourself rest.” “It's okay I can-” You pull his collar just slightly since he was already close to you while locking your lips together silencing him.

He sighed softly while closing the remaining gap and grabbing your hips from one hand and the other moving from waist to your neck slowly. While kissing each other for a few minutes you pull away to take a breath, “Let's go now.” You grab his hand and walk towards the gate, leaving the park with another set of memories to remember for your future.

꩜ .ᐟ NOTE : this is my 3rd written work so please forgive me if it's not that interesting to read I'm still learning and if you liked it please leave some feedbacks because I'm not sure about my written works so boost my confidence if you like it. And it was a completely different plot i planned to write, i started with a different idea but the plot wasn't fitting the title so I changed the whole plot and title. I will probably write the first idea later <33

꩜ .ᐟ TAGS : (white = not tagged, grey = tagged)

@taeminsboogers @mimisxs @nishimurarikisthings @avacelestepereira @whatdoyouwanttocallmefor @nxzz-skz

˙ . ꒷ 🍰 masterlist taglist. 𖦹˙—

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religious-extremist · 5 months ago

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If you’re Catholic or Orthodox, don’t buy from monasteryicons.com!

I’ve been getting a few notes from their tumblr account and as nice as it is, MonasteryIcons is owned by an anti-Christian apostate group that poses as Orthodox/Catholic/traditionalist but actually is a group that practices Hindu-adjacent paganism, magical evocation, and demonolatry. They perform pagan rituals for all of their products before they ship them out. You can quickly google it and several articles will show up.

Orthodox Christian information center has an article about Monastery Icons controversy.

If you would like to purchase handmade icons for good prices, there are numerous legitimate Orthodox monasteries all over the world. St. John Chrysostom’s Monastery in Kenosha, Wisconsin is my favorite because they are very affordable and I order from them all the time. There is also St. Anthony’s Greek Orthodox Monastery in Florence, AZ, and St. John the Forerunner in Goldendale, WA, amongst many others.

Don’t buy from MonasteryIcons, and don’t interact with their Tumblr! Their url is @/monasteryicons

God bless y’all, please be careful which companies you support.

#orthodox christianity #orthodoxy #eastern orthodoxy #eastern orthodox #orthodox #christianity #orthodox church #st. seraphim rose #catholic #catholicism #catholique

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mariacallous · 9 months ago

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American Jewish food is most typically defined as pastrami sandwiches, chocolate babka, or bagels and lox. But I am here to argue that the greatest American Jewish food may actually be the humble hot dog. No dish better embodies the totality of the American Jewish experience.

What’s that you say? You didn’t know that hot dogs were a Jewish food? Well, that’s part of the story, too.

Sausages of many varieties have existed since antiquity. The closest relatives of the hot dog are the frankfurter and the wiener, both American terms based on their cities of origin (Frankfurt and Vienna respectively). So what differentiates a hot dog from other sausages? The story begins in 19th century New York, with two German-Jewish immigrants.

In 1870, Charles Feltman sold Frankfurt-style pork-and-beef sausages out of a pushcart in Coney Island, Brooklyn. Sausages not being the neatest street food, Feltman inserted them into soft buns. This innovative sausage/bun combo grew to be known as a hot dog (though Feltman called them Coney Island Red Hots).

Two years later, Isaac Gellis opened a kosher butcher shop on Manhattan’s Lower East Side. He soon began selling all-beef versions of German-style sausages. Beef hot dogs grew into an all-purpose replacement for pork products in kosher homes, leading to such classic dishes as Franks & Beans or split pea soup with hot dogs. Though unknown whether Gellis was the originator of this important shift, he certainly became one of the most successful purveyors.

Like American Jews, the hot dog was an immigrant itself that quickly changed and adapted to life in the U.S. As American Jewry further integrated into society, the hot dog followed.

In 1916, Polish-Jewish immigrant Nathan Handwerker opened a hotdog stand to compete with Charles Feltman, his former employer. Feltman’s had grown into a large sit-down restaurant, and Handwerker charged half the price by making his eatery a “grab joint.” (The term fast food hadn’t yet been invented, but it was arguably Handwerker who created that ultra-American culinary institution.)

Nathan’s Famous conquered the hot dog world. Like so many of his American Jewish contemporaries, Handwerker succeeded via entrepreneurship and hard work. His innovative marketing stunts included hiring people to eat his hot dogs while dressed as doctors, overcoming public fears about low-quality ingredients. While his all-beef dogs were not made with kosher meat, he called them “kosher-style,” thus underscoring that they contained no horse meat. Gross.

The “kosher-style” moniker was another American invention. American Jewish history, in part, is the story of a secular populace that embraced Jewish culture while rejecting traditional religious practices. All-beef hotdogs with Ashkenazi-style spicing, yet made from meat that was not traditionally slaughtered or “kosher”, sum up the new Judaism of Handwerker and his contemporaries.

Furthermore, American Jewry came of age alongside the industrial food industry. The hot dog also highlights the explosive growth of the kosher supervision industry (“industrial kashrut”).

Hebrew National began producing hot dogs in 1905. Their production methods met higher standards than were required by law, leading to their famous advertising slogan, “We Answer to a Higher Authority.”

While the majority of Americans may be surprised to hear this, Hebrew National’s self-supervised kosher-ness was not actually accepted by more stringent Orthodox and even Conservative Jews at the time. But non-Jews, believing kosher dogs were inherently better, became the company’s primary market. Eventually, Hebrew National received the more established Triangle-K kashrut supervision, convincing the Conservative Movement to accept their products. Most Orthodox Jews, however, still don’t accept these hot dogs as kosher.

But over the last quarter of the 20th century in America, the Orthodox community has gained prominence and their opinions, and food preferences, hold more weight in the food industry.

The community’s stricter kashrut demands and sizable purchasing power created a viable market, and glatt kosher hot dogs hit the scene. Abeles & Heymann, in business since 1954, was purchased in 1997 by current owner Seth Leavitt. Meeting the demands of the Orthodox community’s increasingly sophisticated palate, their hot dogs are gluten-free with no filler. Recently, they’ve begun producing a line of uncured sausages, and the first glatt hot dogs using collagen casing.

Glatt kosher dogs can now be purchased in nearly thirty different sports arenas and stadiums. American Jews have successfully integrated into their society more than any other in history. So too, the hot dog has transcended its humble New York Jewish immigrant roots to enter the pantheon of true American icons. So when you bite into your hot dog this summer, you are really getting a bite of American Jewish history, and the great American Jewish food.

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occasionally-poetic · 1 month ago

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marauders characters’ ethnicities/religions/languages

just my own HCs so don’t get offended!

jayaram fleamont potter

(tells people to call him j or jamie bc its easier, so everyone assumes his real name is james, and he doesn’t correct them)

indian hindu on his mum’s side (tamil nadu specifically)

effie comes from a rich tamil pureblood family (many pureblood families name their children something greek/latin, thus ‘euphemia’), and teaches jamie hindi, tamil and some greek

his tamil is great and he’s fluent in writing/reading as well as speaking, writing letters to effie from hogwarts in tamil

his hindi is okay, mostly with reading and talking, his writing is pretty limited

his greek is godawful and he’s barely conversational, much to effie’s dismay

(non-practicing) catholic chilean on his dad’s side

monty is (obviously) a potter, and most of his relatives live in chile or south america, but his parents moved to england for hogwarts (didn’t want him going to school on another continent to them)

he’s a practicing hindu with his mum (monty doesn’t really get it because he doesn’t speak a word of hindi so he just smiles and nods)

he speaks english and (chilean) spanish, which he teaches jamie, who speaks/reads/writes it as fluently as his english and tamil

sirius orion black

he is heir of the noble and most ancient house of black so he’s the french-est pureblooded-est guy you’ll ever meet

especially pureblooded because he’s the product of incest (his parents are second cousins) (canon)

the black family are french, owning many estates there, etc., but have lived in england for generations (his great-grandparents migrated and now they only visit france in the summer sometimes)

catholic (receiving NOO criticism here bc this is canon (no its not)) with intense religious trauma and internalised homophobia (not projecting at all whaaaaat)

sort of converts to judaism (ish?) he makes remus explain it all and siri thinks its sooo fascinating so he gets a menorah for the dorm for hanukah and buys a torah to study and remus is so happy

speaks french as his first language, and latin and greek fluently from tutoring, but only started to learn english for hogwarts (is so bad at it in first year omg)

remus yohanan lupin

(I KNOW HIS CANON MIDDLE NAME IS JOHN BUT HE IS SO JEWISH CODED TO ME SO HERE’S THE HEBREW FORM OF JOHN INSTEAD X)

polish-jewish on his dad’s side (lyall was evacuated to wales in ww2, when he was about 10, and hope’s parents looked after him until he graduated hogwarts and started dating hope (they literally adored him and helped raise remus I DONT CARE))

protestant welsh on his mum’s side (didn’t really practice her faith though - just brought them all to church on christmas eve and easter sunday)

interfaith household + being a patrilineal jew (more not fitting in angst for remus guys!)

spoke english and welsh at home, equally fluent (lyall picked up welsh while living with hope’s parents), and hebrew too from his hebrew sunday school

lyall tried (and failed) to teach him polish, as that was his first language, so remus can speak a very basic amount of polish, mostly swearing and children’s lullabies (marlene teaches him more at hogwarts so they can gossip!)

not very orthodox jews, but celebrate jewish holidays and go to the synagogue on sabbath (and he wears a necklace of the star of david that belonged to lyall’s late mother)

pieter daan pettigrew

(anglicised his name for hogwarts because everyone called him p-eye-ter (like actual pie + ‘ter’))

protestant dutch on his mum’s side (but she went to hogwarts!)

protestant english on his dad’s side

parents were ‘born again’ christians so they were very devout (grace before every meal, helping out at church every sunday, bible study every morning, etc)

peter never really believed in any of it, and would often go to jamie’s to avoid having to go

he spoke english with his dad and half-brother, but solely dutch with his mum and his other siblings. he was also taught latin before hogwarts (pureblood things) and absolutely HATED it (he was probably dyslexic and often found himself changing language in the middle of his talking exams)

picked up a fair bit of tamil from jamie and effie (aka his second mum) and absolutely LOVED the potters’ diwali party (literally the highlight of his year)

let me know any other characters i should do!! and if you disagree feel free to leave your HCs in the comments, but please respect that people have different opinions xx

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soon-palestine · 9 months ago

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The Palestine exception at CBC After October 7, I dreaded going into work: every shift, the impact of the biases went into overdrive. Even at this early stage, Israeli officials were making genocidal statements that were ignored in our coverage. On October 9, Defence Minister Yoav Gallant said, “I have ordered a complete siege on the Gaza Strip. There will be no electricity, no food, no fuel; everything is closed. We are fighting human animals and we act accordingly.” Even after this comment, my executive producer was still quibbling over uses in our scripts of the word “besieged” or references to the “plight of Palestinians.”

[..]

On October 20, I suggested having Hammam Farah, a Palestinian-Canadian psychotherapist, back on the network. In an earlier interview he had told us that his family were sheltering in Saint Porphyrius Greek Orthodox church in Gaza City. The following week, I learned from social media that his step-cousin had been killed in an Israeli airstrike on the 12th-century building. My executive producer responded to my pitch via instant message: “Yeah, if he’s willing. We also may have to potentially say we can’t verify these things though—unless we can.” I was stunned. Never in my nearly 6 years at CBC had I ever been expected to verify the death of someone close to a guest, or to put a disclaimer in an interview that we couldn’t fact-check such claims. That’s not a standard that producers had been expected to uphold—except, apparently, for Palestinians.

[..]

In early November, I was asked to oversee production of an interview with a former US official now working for the Washington Institute for Near East Policy, a pro-Israel think tank. During the interview, he was allowed to repeat a number of verifiably false claims live on air—including that Hamas fighters had decapitated babies on October 7 and that Gazan civilians could avoid being bombed if only they listened to the Israeli military and headed south. This was after civilian convoys fleeing southward via “safe routes” had been bombed by the Israeli military before the eyes of the world. As soon as I heard this second falsehood, I messaged my team suggesting that the host push back—but received no response. Afterwards, the host said she had let the comment slide because time was limited, even though she could have taken the time from a less consequential story later on in the program. The majority of Palestinian guests I spoke to during the first six weeks of Israel’s assault on Gaza all said the same thing: they wanted to do live interviews to avoid the risk of their words being edited or their interview not being aired. These were well-founded concerns. Never before in my career had so many interviews been cancelled due to fear of what guests might say. Nor had there ever been direction from senior colleagues to push a certain group of people to do pre-taped interviews. (CBC told The Breach it “categorically rejects” the claim that interviews were “routinely cancelled”.)

[]

Editing out ‘genocide’ Most shows on the network seemed to avoid airing any mention of “genocide” in the context of Gaza. On November 10, my senior producer pushed to cancel an interview I had set up with a Palestinian-Canadian entrepreneur, Khaled Al Sabawi. According to his “pre-interview”—a conversation that typically happens before the broadcastable interview—50 of his relatives had been killed by Israeli soldiers. The part of the transcript that concerned the senior producer was Al Sabawi’s claim that Netanyahu’s government had “publicly disclosed its intent to commit genocide.” He also took issue with the guest’s references to a “documented history of racism” and “apartheid” under Israeli occupation, as well as his suggestion that the Canadian government was complicit in the murder of Gazan civilians.

The senior producer raised his concerns via email to the executive producer, who then cc’ed one of the higher-up managers. The executive producer replied that it “sound[ed] like [his statement was] beyond opinion and factually incorrect.” The executive manager’s higher up chimed in, saying she thought the interview would be “too risky as a pre-tape or live [interview].”

Despite the guest’s position aligning with many UN experts and Western human rights organizations, the interview was cancelled. (CBC told The Breach “the guest turned down our offer of a pre-taped interview,” but Al Sabawi had said to the producers from the start that he would only do a live interview.) Never in my nearly 6 years at CBC had I ever been expected to verify the death of someone close to a guest. That’s not a standard that producers had been expected to uphold—except, apparently, for Palestinians.

In another instance, a Palestinian-Canadian guest named Samah Al Sabbagh, whose elderly father was then trapped in Gaza, had part of her pre-taped interview edited out before it went to air. She had used the word “genocide” and talked about the deliberate starvation of Palestinians in Gaza. The senior producer told me the edit was because of time constraints. But that producer and the host were overheard agreeing that the guest’s unedited words were too controversial. (CBC told The Breach it “has not ��cancelled’ interviews with Palestinians because they reference genocide and apartheid.”) By November 2023, it was getting harder to ignore the brazen rhetoric coming from senior Israeli officials and the rate of civilian death, which had few precedents in the 21st century. But you wouldn’t have heard about these things on our shows, despite a number of producers’ best efforts. (By early 2024, the International Court of Justice’s hearings—and later its ruling that Israel refrain from actions that could “plausibly constitute” genocide—forcibly changed the discussion, and the word “genocide” finally made some appearances on CBC.)

But back in late October, I booked an interview with Adel Iskandar, Associate Professor of Global Communication at Simon Fraser University, to talk about language and propaganda from Israeli and Hamas officials. The host filling in that day was afraid of complaints, was concerned about the guest wanting to be interviewed live, and judged him to be biased. Yet again an interview was cancelled.

A secret blacklist? One Saturday in mid-October, I arrived at work shortly after the airing of an interview with the prominent Palestinian-Canadian lawyer and former spokesperson for the Palestine Liberation Organization, Diana Buttu. There had been a commotion, I was told. A producer from The National—the CBC’s flagship nightly news and current affairs program—had apparently stormed into the newsroom during the interview saying that Buttu was on a list of banned Palestinian guests and that we weren’t supposed to book her. I heard from multiple colleagues that the alleged list of banned Palestinian guests wasn’t official. Rather, a number of pro-Israel producers were rumoured to have drawn up their own list of guests to avoid. Later, I was told by the producer of the interview that, after the broadcast, Buttu’s details had mysteriously vanished from a shared CBC database. By then, I had also discovered that the name and contact details for the Palestinian Ambassador Mona Abuamara, who had previously been interviewed, had likewise been removed. It didn’t seem coincidental that both guests were articulate defenders of Palestinian rights. While producers distressed by the CBC’s coverage of Gaza were speaking in whispers, pro-Israeli colleagues felt comfortable making dehumanizing comments about Palestinians in the newsroom. In one case, I heard an associate producer speak disparagingly about a guest’s decision to wear a keffiyeh for an interview before commenting that “[the host] knows how to handle these people.” This guest had dozens of family members killed by the Israeli military in Gaza. It seemed the only Palestinian guest CBC was interested in interviewing was the sad, docile Palestinian who talked about their suffering without offering any analysis or solutions to end it. What they did not want was an angry Palestinian full of righteous indignation towards governments complicit in their family’s displacement and murder. At this stage, I was starting to feel nauseous at work. And then one Saturday night, that sickness turned into anger. I had been asked to finish production on a pre-taped interview with a “constructive dialogue” researcher on incidents of campus hostilities over the war and how to bring people together—the sort of interview CBC loves, as it’s a way to be seen covering the story without actually talking about what’s happening in Gaza. I carried out the task in good faith, writing an introduction leading with an example of antisemitism and then another of anti-Palestinian hate, taking care to be “balanced” in my approach. But my senior producer proceeded to remove the example of anti-Palestinian hate, replacing it with a wishy-washing “both sides” example, while leaving the specific serious incident of antisemitism intact. He also edited my wording to suggest that pro-Palestinian protesters on Canadian campuses were on the “side” of Hamas. I overheard the host thank the senior producer for the edits, on the basis that incidents of antisemitism were supposedly worse. While the introduction of these biases into my script was relatively minor compared to some other double standards I witnessed, it was a tipping point. I challenged the senior on why he had made my script journalistically worse. He made up a bad excuse. I told him I couldn’t do this anymore and walked out of the newsroom, crying.

Truth-telling about CBC That evening at home, the nausea and the anger dissolved, and for the first time in six weeks I felt a sense of peace. I knew it was untenable to stay at CBC. At a team meeting the following week, in mid-November, I said the things I had wanted to say since the start of Israel’s assault on Gaza. I prefaced the conversation by saying how much I loved my team and considered some coworkers friends. I said the problems weren’t unique to our team but across the CBC. But the frequency of Palestinian guests getting cancelled, the pressure to pre-tape this one particular group, in addition to the unprecedented level of scrutiny being placed on them, demonstrated a pattern of double standards. I said there seemed to be an unspoken rule around words like “genocide.” I pointed out that Arab and Muslim coworkers, especially those who were precariously employed, were scared of raising concerns, and that I and others had heard dehumanizing comments about Palestinians in the newsroom. (The CBC told The Breach that there “have been no specific reports of anti-Palestinian and Islamophobic comments in the newsroom for managers to respond to or follow up”.)

I said that two decades since the US-led invasion of Iraq, it was widely-acknowledged that the media had failed to do their jobs to interrogate the lies used to justify a war and occupation that killed one million Iraqis—and that as journalists we had a special responsibility to tell the truth, even if it was uncomfortable. A couple of coworkers raised similar concerns. Others rolled their eyes. (CBC told The Breach that it doesn’t recall there was anyone else who raised concerns in the meeting, but audio recordings show otherwise.) The question of why there was nervousness around this issue came up. I said one reason why we were adverse to allowing Palestinian guests to use the “G-word” was because of the complaint campaigns of right-wing lobby groups like HonestReporting Canada. Indeed, in just 6 weeks, there were already 19 separate instances of HonestReporting going after CBC journalists, including a host on our team. HonestReporting had also claimed responsibility for the firing at two other outlets of two Palestinian journalists, one of whom was on maternity leave at the time. All this had a chilling effect. Hosts and senior colleagues would frequently cite the threat of complaints as a reason not to cover Israel-Palestine. During my time there, a senior writer was even called into management meetings to discuss her supposed biases after a HonestReporting campaign targeted her. Her contract was cut short.

This policing of media workers’ output reinforced existing institutional tendencies that ensured CBC rarely deviated from the narrow spectrum of “legitimate” opinions represented by Canada’s existing political class. Certain CBC shows seemed to be more biased than others. The National was particularly bad: the network’s prime time show featured 42 per cent more Israeli voices than Palestinian in its first month of coverage after the Oct. 7 Hamas attack, according to a survey by The Breach. Although some podcasts and radio programs seemed to cover the war on Gaza in a more nuanced way, the problem of anti-Palestinian bias in language was pervasive across all platforms. According to an investigation in The Breach, CBC even admitted to this disparity, arguing that only the killing of Israelis merited the term “murderous” or “brutal” since the killing of Palestinians happens “remotely.” Images of children being flattened to death in between floors of an apartment building and reports of premature babies left to starve in incubators suggested otherwise.

It seemed the only Palestinian guest CBC was interested in interviewing was the sad, docile Palestinian who talked about their suffering without offering any analysis or solutions to end it.

I spoke to many like-minded colleagues to see if there was any action we could all take to push back on the tenor of our coverage, but understandably others were reluctant to act—even collectively—out of fear doing so would endanger their jobs. Some of those colleagues would have loved to have walked out, but financial responsibilities stopped them. There had been previous attempts at CBC to improve the public broadcaster’s coverage of Israel-Palestine. In 2021, hundreds of Canadian journalists signed an open letter calling out biases in the mainstream media’s treatment of the subject. A number of CBC workers who signed the letter were hauled into meetings and told they either weren’t allowed to cover the subject or would have any future work on the issue vetted. A work friend later regretted signing the letter because she got the sense that she had been branded as biased, leading to her pitches on Palestine being more readily dismissed.

Smeared as antisemitic In mid-November, after laying out my concerns to my colleagues, the regular weekly pitch meeting took place. It was then that I pitched the two genocide scholars, before having to attend that virtual meeting with my executive producer—where he suggested I go on mental health leave—and yet another meeting with two managers who raised concerns over my pitch the next day. But the most unpleasant meeting with management was about to come. A week later, I was accused of antisemitism on the basis of something I didn’t even say. According to a manager, someone had accused me of claiming that “the elephant in the room [was] the rich Jewish lobby.” (CBC told The Breach that “employees expressed concerns” that what she said was “discriminatory”.) The accusation was deeply painful because of my Jewish heritage and how my dad’s life—and, as a consequence, my own—was profoundly damaged by antisemitism. But I also knew I could prove that it was baseless: I had recorded what I said, anxious that someone might twist my words to use them against me. What I had actually said, verbatim, was this: “I just want to address the elephant in the room. The reason why we’re scared to allow Palestinian guests on to use the word ‘genocide’ is because there’s a very, very well funded [sic], there’s lots of Israel lobbies, and every time we do this sort of interview, they will complain, and it’s a headache. That’s why we’re not doing it. But that’s not a good reason not to have these conversations.” I stand by my statement. HonestReporting Canada is billionaire-funded. In December 2023, HonestReporting bragged about having “mobilized Canadians to send 50,000 letters to news outlets.” The group has also published a litany of attacks on journalists at CBC and other publications who’ve done accurate reporting on Palestine, and created email templates to make it easier for their followers to complain to publications about specific reporters. Other, similar pro-Israel groups like the Committee for Accuracy in Middle East Reporting in America (CAMERA) and the Canary Mission employ similar tactics to try to silence journalists, academics, and activists who tell the truth about Israel-Palestine. I told the manager it was telling that instead of following up on the racist comment I had heard from colleagues about Palestinians, I was the one being accused of antisemitism and discrimination—on the basis of words I hadn’t even uttered.

The banality of whitewashing war crimes When I handed in my resignation notice on November 30, I felt relieved that I was no longer complicit in the manufacturing of consent for a genocidal war of revenge. Despite my experience, I still believe in the importance of the national broadcaster to act in the public interest by reporting independently of both government and corporate interests, presenting the truth and offering a diverse range of perspectives. However, I believe that CBC has not been fulfilling these duties when it comes to its coverage of Israel-Palestine. I believe that in the future, historians will examine the many ways that CBC, and the rest of mainstream media, have all failed to report truthfully on this unfolding genocide—and in doing so likely accelerated their delegitimization as trusted news sources. Before resigning, I raised the issue of double standards with various levels of the CBC hierarchy. While some members of management pledged to take my concerns seriously, the overall response left me disappointed with the state of the public broadcaster. After my appeal to my coworkers in mid-November, I had a phone conversation with a sympathetic senior producer. He said he didn’t think my words at the meeting would interfere with my chances of getting the permanent staff job I had long dreamed of. Despite this assurance, I was certain that I wouldn’t get it now: I knew I’d crossed the line for saying out loud what many at CBC were thinking but couldn’t say openly. Indeed, I wouldn’t have spoken out if I hadn’t already decided to resign. As a kid, I had fantasies of shooting Hitler dead to stop the Holocaust. I couldn’t fathom how most Germans went along with it. Then, in my 20s, I was gifted a copy of Hannah Arendt’s Eichmann In Jerusalem: A Report On The Banality Of Evil by anti-Zionist Israeli friends. I’ve been thinking a lot about that piece of reportage when trying to make sense of the liberal media’s complicity in obfuscating the reality of what’s happening in the Holy Land. As Arendt theorized, those who go along with genocides aren’t innately evil; they’re often just boring careerists. To be sure, while there are a number of senior CBC journalists who are clearly committed to defending Israel no matter its actions, many journalists just follow the path of least resistance. The fact that permanent, full-time CBC jobs are in such short supply, combined with threats of looming cuts, only reinforces this problem. I still hear from former colleagues that pitch meetings are uphill battles. Some shows are barely covering Gaza anymore. Being a journalist is a huge privilege and responsibility, especially in a time of war. You’re curating the news for the audience; deciding which facts to include and which to omit; choosing whose perspectives to present and whose to ignore. I believe that a good journalist should be able to turn their critical eye, not just on the news, but on their own reporting of the news. If you’re unable to do this, you shouldn’t be in the profession. I purposefully haven’t given away identifiable information about my former colleagues. Ultimately, this isn’t about them or me: it’s part of a much wider issue in newsrooms across the country and the Western world—and I believe it’s a moral duty to shed a light on it. If I didn’t, I’d never forgive myself. Just as I’m not naming my colleagues, I’m writing this using a pseudonym. Although the spectrum of acceptable discourse continues to shift, the career consequences for whistleblowers on this issue remains formidable. I encourage fellow journalists who refuse to participate in the whitewashing of war crimes, especially those with the security of staff jobs, to speak to like-minded coworkers about taking collective action; to approach your union steward and representative; and to document instances of double standards in your newsrooms and share them with other media workers. It was scary, but I have no regrets about speaking out. My only regret is that I didn’t write this sooner.

#palestine #gaza #free palestine

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najia-cooks · 1 year ago

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[ID: Sweet potatoes with black, charred skin on a decorative plate. One has been opened to show bright orange flesh, sprinkled with sugar. End ID]

بطاطا حلوة مشوية / Batata hiluwa mashwiyya (Roasted sweet potatoes)

Sweet potatoes are considered a traditional and nostalgic food in Palestine—a gift from the land, a seasonal delicacy, a potentially profitable crop, "red gold." Every fall and winter, as they are grilled in taboon ovens throughout Gaza, their smell fills the air.

This recipe uses a method of preparation common in rural Palestine, which applies direct heat to char the potatoes; the black, crackly skin is then peeled off, leaving tender, steaming, sweet flesh with a roasted aroma. The peeled sweet potato is eaten on its own, or sprinkled with sugar.

The recent history of sweet potatoes in Gaza is a microcosm of Israel's economic control of the region during that time. Though they grow well in Gaza's soil, they are a risky commitment for its farmers, as the seeds or seedlings must be imported from Israel at considerable expense (about 40 shekels, or $10, per plantlet), and they need to be weeded every day and irrigated every other day. Water for irrigation is scarce in Gaza, as Israel drains and contaminates much of the supply.

Nevertheless, the crop would be a profitable one if Gazan farmers were allowed to export it. In the shmita year of 2014, for the first time since the Israeli military's deadly 51-day invasion two months prior, restrictions briefly eased to allow Gazans to export some agricultural products to Europe; the first shipment contained 30 tons of sweet potatoes. However, an estimated 90% of the sweet potato crop was at that time unsuitable for export, having been damaged by Israeli shrapnel. The Gazan Ministry of Agriculture estimated that damages of this kind cost the agricultural sector about 550 million USD during this year.

Gazan economist Maher al-Taba’a holds that Israel temporarily allowing export of a token amount of sweet potatoes “is nothing more than media propaganda which is meant to confuse international audiences" by giving the impression that the siege on Gaza was looser than it had been before the 2014 ceasefire agreement; meanwhile, the number of allowed exports had actually decreased since before the invasion occurred. Gazan farmers, in fact, were not even allowed to export produce to Palestinians in the West Bank until 2017.

The next shmita year (an agricultural sabbath during which ultra-Orthodox Jews allow their fields to lie fallow) began in September of 2021, around the same time as the beginning of the sweet potato harvest. In anticipation of the shmita year, and in keeping with the trickle of Gazan exports that had been allowed into Israel in the intervening years, many farmers had planted more than they otherwise would have. But Israel delayed accepting the imports, leading many farmers to throw away rotting produce, or to sell their produce in the local market for far lower prices than they had been expecting.

Israel's habit of closing off Gaza's exports arbitrarily and without notice recurred during the harvest season of 2022. When Israeli former MK Yaakov Litzman called on Minister of Agriculture and Rural Development Oded Forer to import sweet potatoes from Gaza due to a shortage of the produce in Israel, Forer refused, citing Israeli soldiers whom Palestinian resistance fighters had taken hostage as rationale for his decision. Other officials were surprised at the linking of an agricultural matter to a political one.

Farmers had no choice but to enter the harvest season hoping that the decision would be reversed and that their time, labor, money, and scarce water resources would not go to waste. With these last-minute decisions that cause Gazan farmers to be unable to fulfill their contracts, Israel damages the future viability of Gazan exports to European markets.

Support Palestinian resistance by calling Elbit System’s (Israel’s primary weapons manufacturer) landlord and donating to Palestine Action’s bail fund.

Equipment:

A fire, wood-burning oven, gas stove, or broiler

A baking sheet

Ingredients:

Sweet potatoes. Choose a variety with red or orange skin and orange flesh, such as garnet or jewel.

Sugar, cinnamon, date syrup, or tahina, to serve.

Instructions:

1. Wash sweet potatoes. Place them at the bottom of a taboon oven, or on a baking sheet or griddle laid over a cooking fire or gas burner. You may also place them on a baking sheet or cast-iron pan inside an oven with a broiler setting.

2. Turn the gas burner on medium-high, or the broiler on low. Heat the sweet potatoes, occasionally rotating them, until their skin is blistered and blackened in multiple places and they are tender all the way through.

3. Remove potatoes and allow them to cool slightly. Slice each potato open lengthwise, or peel away its skin, and eat the interior.

Roasted sweet potatoes may be eaten on their own, or sprinkled with sugar or cinnamon-sugar, or drizzled with date syrup, tahina, chocolate sauce, etc.

#sweet potatoes #gluten free #Palestinian #cooking

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mammonscheeks · 7 months ago

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demon brothers + dateables as destinations in the human world

✎ a/n: these are my opinions! i'm south and west asian, so i am most knowlegeable about those countries, please correct me if i've said anything incorrect!

LUCIFER

new york city, usa. he likes the cold, industrial corporate feel of nyc. it helps him avoid his feelings.

anywhere in germany. he likes their no-nonsense culture and unspoken social rules.

MAMMON

las vegas, nevada, usa. he always begs mc to take him there. the flashy lights and casinos are right up his alley.

dubai, uae. he loves the luxurious feel of it, and how its the center of celebrity gatherings, vacations, and parties.

LEVIATHAN

tokyo, japan (especially the akihabara/electronic district). he's always updated on pop culture and the newest technology/games.

seychelles island, africa. he likes swimming, but not socializing on the beach. that's why he likes isolated islands.

SATAN

london, england. he's interested in their medival history and seeing the places that inspired novels like harry potter and the sherlock holmes franchise.

cat island in japan, or any mediterranean country where cats freely roam.

ASMODEUS

paris, france. he'd love paris fashion week. he also just seems french to me, idk.

seoul, south korea. he'd adore seoul's culture, everything from the modern sappy kdramas to traditional dresses, like hanbok. he would bring an empty suitcase to stuff it with beauty products.

BEELZEBUB

mumbai, india. this metropolitan city in india offers so many different kinds of food. he would love to eat his way through the city, if not the entire country.

every city in mexico. he'd try the regional cuisine, but also hang out at the beach with his brothers and mc (so cute).

BELPHEGOR

cairo, egypt. he was once fascinated with humans, and often watched them build civilizations from heaven when he was an angel. he would enjoy the historical wonders of egypt.

reykjavic, iceland. idk why he just gives me iceland vibes. life there can be slow and cold, and it often gets less light than other countries.

DIAVOLO

transylvania, romania. he loves its breathtaking castles and culture, and is intrigued with all the pop culture references of vampires.

petra, jordan. this is a significant place in abrahamic religions, known for being haunted by demons, or jinn. diavolo would be fascinated by this history, whether its actually haunted or not. i know he'd eat up those scary ghost tours (insert fic about that here) and even probably try and scare a few tourist groups, despite barbatos advising him against it.

BARBATOS

istanbul, turkiye. istanbul has well-maintained structures from the byzantine empire, the ottoman empire, and even "newer and hip" neighborhoods. barbatos, being able to see the past and future, would appreciate the blend of it all here, like he's walking through time.

kathmandu, nepal. he'd enjoy the peace of monasteries and mountains, which are as old as the earth itself.

SIMEON

tuscany, italy. he'd enjoy the vast fields, heavenly sunsets, small towns and historic churches. he would find tuscany a peaceful place to write, but appreciates the community feel of small italian towns. would definitely be so friendly he'd get invited to eat dinner at a random family's house.

thessaloniki, greece. he would absolutely love seeing all the greek orthodox churches there, with their blue and white colors and dome roofs. he is just amused to see the religious structures humans have created. he'd also probably be interested in greek mythology, even though he's an angel.

LUKE

cape town, south africa. he would be so excited to see penguins at the beach and would enjoy the burst of color south africa offers. he'd also enjoy the modern bakeries and desserts in south africa.

lyon, france. the country is known for desserts. luke would probably take a baking class there to learn how to bake more things.

SOLOMON

salem, or just any small town in massachusetts. as a sorcerer, he's intrigued with their history of "witch hunting" and the paranormal.

lalibela, ethiopia. being old, he's intrigued with how ancient cities like lalibela have changed since biblical times. he also probably enjoys learning about different cultural practices and what they have in common with his sorcery. he also wants to learn how to cook more dishes from different countries, but fails miserably

#obey me #obey me x reader #obey me hc #obey me hcs #obey me shall we date #obey me brothers #obey me imagines #obey me dateables

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hindahoney · 2 years ago

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Here is a brief, non-comprehensive introduction to what "keeping kosher" means! A few things worth noting: the way people keep kosher can vary by minhag (custom), such as Sephardi Jews not eating fish with dairy, while Ashkenazi Jews will, but won't eat fish and meat on the same plate. I didn't get into kosher for Passover and the differences between minhag because it's an incredibly complicated topic, and the same applies for things like cholov yisrael, why chicken is fleishig but fish is pareve, and why some agencies are more trusted than others (Hebrew National, I'm looking at you). For a more detailed explanation, below the cut I have listed my sources. I hope you learned something new, thanks for reading!

If you liked this, you may also like my post about Shavuot and tzniut.

Sources:

The Basics of a Kosher Lifestyle

Kashrut: Jewish Dietary Laws - Judaism101

Kosher Certification, Orthodox Union

Kosher Flavors and Additives, Star-K

Orthodox Union: How To Handle Fake Kosher Symbols

WARNING: Fake Kosher Symbols Appearing on Products

#THIS TOOK FOREVER #jews #judaism #jumblr #jewish #frumblr #jewish history #jewish art #jewblr #judaica #kosher #keeping kosher #j tag #jewish stuff #jew stuff #jew tag #my post

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jewishwarriorprincess · 1 year ago

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Things that boggle my mind:

How Hamas bodycam and live stream footage is considered Israeli propaganda

Why those who celebrated what happened are also denying it happened

Any images and videos from Oct 7th is immediately called fake and Israeli propaganda

How people will still claim that Jews..oh sorry Zionists control the media and governments yet the media and governments are constantly condemning or spreading misinformation about Israel

How fast people will use photos from Syria to claim it's Gaza

How no one actually does any digging and research into what they see and immediately believe it as fact

The revisionism of history, including claims that Jews lived peacefully with Muslims in the MENA ignoring the fact that Jews were forced to pay a protection tax (Dhimmi) and could not be above Muslims in any way, often stripping them of their Jewish identities and the violence that occurred before the establishment of Israel

How the Left will immediately retweet and share screenshots of literal white supremacists because it's against "Israel" even though they are mainly extremely false or full of hate

How promoting the boycott of Jewish businesses, even ones owned by Israelis who have nothing to do with the government is not considered antisemitic (according to the Left)

And while promoting BDS, they still use Israeli and Jewish products, technology, medication, etc

How what Hamas did is still being considered by the Left as "freedom fighting"

How literally none of my Leftie goy friends posted any support for Israel and the Jewish people but will scream ceasefire

How people scream ceasefire and don't mention the hostages

How quick people were able to forget or brush off the atrocities of Oct 7th

How Hamas' literal war crimes are not being mentioned or condemned by the UN, WHO, etc but these organizations are so quick to throw Israel under the bus and scream war crimes when the retaliation and ways of retaliation are adhering to international law

How corrupt the UN is. How can you let Iran be on your Human Rights council and still be seen as legitimate? How can you turn a blind eye to your schools and hospitals being used by Hamas for firing rockets and teaching children that their only purpose in life is to kill Jews and be martyred?

How no one, including the media (besides Israeli Media) talks about the continuous rocket attacks done by Hamas and the PIJ since Oct 7th which is aimed at targeting civilians (also a war crime).

How ripping down posters, even smearing dog shit onto posters of hostages, especially children is considered ok and an act of protesting

How Jews are told to hide their identities, not wave their flags, literally just not exist around the pro Hamas, sorry pro Palestinian crowds due to safety concerns or a risk of upsetting the protesters

How the people claiming to care for Palestinians don't speak up about the conditions Hamas keeps their people under in Gaza, executing them for speaking out, stealing aid supplies and money, how their leaders are worth billions and reside in Qatar while they tell their people to be martyrs for the cause

Kapos... I don't understand the anti-Zionist Jews to be honest. Especially seeing how they help spread misinformation and support those who want to kill them.

How targeting Jewish social media creators, especially those who are Orthodox, and making videos to smear them and encourage harassment because they are Jewish, spoke out about what happened on Oct 7, and support Israel is seen as ok... trying to destroy their livelihood, their mental health, and even threaten their lives.

How organizations like JVP, INN, etc are not being investigated in regards to their legitimacy

How indigenous people in the West are being tokenized and allowing it to happen, not researching history to see that the Jewish people are actually indigenous to the land and are an example of decolonization

That there are politicians who refuse to condemn Hamas but are not being investigated even though there have been proof of ties to Hamas

There are so many videos of Imams around the world preaching to kill Jews and if you call it out you're Islamophobic

The silence from women, especially those in the MeToo movement and UN Women organization in regards to the rape of Israeli women during Oct 7th

How people misread a headline regarding babies being decapitated and somehow blame Israel for saying 40 babies were beheaded when that is not what the reporter said at all

People saying that everything Israel has said about the attacks has been proven to be a lie yet refuse to provide any sources and if they do provide a source it's usually from Quds, Al Jazeera, or Electronic Intifada

Speaking of Intifada, how the Left will proudly shout for an Intifada without knowing what it is or what happened during the 1st and 2nd Intifadas

How the words Genocide, Ethnically Cleansing, Apartheid, and War Crimes have become buzzwords that have lost all meaning since they are so often used incorrectly

How watermelons have been ruined for me because now every time I see even the emoji I think about how people use it to promote a Jewish genocide

How people will post onto social media very antisemitic crap but if you call them out, try to educate, or post anything relating to Israel it is removed by the platform for violating some kind of imaginary rules. Saying death to Jews is ok but calling them out on it is not?

That people don't understand this wasn't a war we wanted to fight but were forced into it

That Israelis are not the government and we are not Bibi

How people will use Ethiopian Jews as a "gotcha" but when Ethiopian Jews call them out on tokenizing them and to STFU they are Israeli propagandist

That apparently I am a paid by Israel to engage in combatting disinformation....still waiting on that check because I could desperately use the money

People saying Jews are wealthy with privilege. I grew up a poor Jew and I'm still a poor Jew, my bank account is crying, again I'm waiting on that Israeli check lol

How people are calling Jews white supremacist oppressors....huh?

How the LGBTQ+ crowd are openly participating in calls for a genocide to the Jews and to eliminate Israel, even though it's the only country in the Middle East they can be openly themselves in

How Hamas top leaders openly talk about their desires, their plans, and how they mistreat their people in their goal to kill Jews, and how they have the Left on their side and brag about it but when posting those interviews it's considered Israeli Propaganda

How people are telling Jews to leave Israel...telling them to go back to Europe even though a majority of Jews in Israel are from MENA countries that forced them to flee, taking their property, money, valuables, documents. And when confronted about this, they say they can go back to Iraq, Iran, Yemen.... showing how dumb they really are. Also considering a lot of Israelis ages newborn to 40 are a mix. For example, my husband is Mizrahi and Ashkenazi, where is he supposed to go and our children? These countries are unsafe for Jews and we refuse to go back to Dhimmi status

How people ignore and or support that there are so many Islamic countries but a tiny Jewish one is seen as a threat... that a Jewish country is not allowed or is "racist", but the Islamic majority countries are ok? Even Christian ones?

Honestly just how stupid people are, how the same people who call themselves free thinkers aren't at all. How the same people who chanted to punch a Nazi are participating in Nazi like behaviors. The same people who said they would hide Jews during the Holocaust are the same ones participating in the rounding up of Jews.

I have so many more thoughts and I needed to vent it out. I remember my grandmother, who was able to escape the camps as a child because her parents had her baptized and sent off with other children, feared that another Holocaust would happen. That so many older Jews, especially Israelis, have an emergency pack in case they had to flee... cash, valuables, documents, family heirlooms all hidden in a secure spot just in case.

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askareformjew · 4 days ago

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what are kosher laws? i see it often and i know a little bit (no seafood, no pig) but i really dont know what it is

Kosher laws are as follows:

Land animals must have split hooves and chew cud (ex: cows, sheep, goats are kosher, pigs, rabbits, and camels are not).

Seafood must have fins and scales (ex: salmon, tuna, and cod are kosher, shrimp, crab, lobster, and catfish are not).

Certain birds are permitted, mainly non-predatory species (ex: chicken, turkey, duck, and geese are kosher, owls, hawks, and eagles are not).

Incests are generally forbidden, except for specific types of locusts in some traditions.

Meat and dairy products cannot be eaten together or cooked in the same dish. Separate cookware, utensils, and even sinks are used in strictly kosher kitchens. A waiting period (often three to six hours) is observed between consuming meat and dairy.

Animals must be slaughtered by a trained Jewish ritual slaughterer (shochet) using a swift, humane cut to the throat. The blood must be fully drained or removed (often by salting) because consuming blood is prohibited.

Certain fats (chelev) and the sciatic nerve are not kosher and must be removed. This makes kosher slaughter of some animals, like cows, more complex and expensive.

Animals must be free of disease or defects (terefah). If an animal has certain health conditions, it is considered non-kosher.

Foods that are neither meat nor dairy (pareve) (ex: fruits, vegetables, grains, eggs, and fish), can be eaten with either meat or dairy.

Wine and grape products must be produced by Jewish workers to be kosher.

Chametz (leavened grains) is forbidden during Passover.

But how do you ensure that the food you are buying is kosher?

Packaged and restaurant food must be certified kosher by a kosher certification agency (ex: OU, OK, Star-K). Look for symbols like OU (Orthodox Union) or K with a star or circle on food packaging.

#reform judaism #judaism #reform jewish #jewish #kosher #jewblr #religious practices #religion

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whencyclopedia · 2 months ago

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Interview: Medieval Christian Art in the Levant

Medievalists retain misconceptions and myths about Oriental Christians. Indeed, the fact that the Middle East is the birthplace of Christianity is an afterthought for many. During the Middle Ages, Christians from different creeds and confessions lived in present-day Lebanon, Syria, Israel, and Palestine. Here, they constructed churches, monasteries, nunneries, and seminaries, which retain timeless artistic treasures and cultural riches.

James Blake Wiener speaks to Dr Mat Immerzee to clarify and contextualize the artistic and cultural heritage of medieval Christians who resided in what is now the Levant.

Dr Immerzee is a retired Assistant Professor at Universiteit Leiden and Director of the Paul van Moorsel Centre for Christian Art and Culture in the Middle East at Vrije Universiteit Amsterdam.

Saint Bacchus Fresco

James Gordon (CC BY)

JBW: The largest Christian community in what is present-day Lebanon is that of the Maronite Christians – they trace their origins to the 4th-century Syrian hermit, St. Maron (d. 410). The Maronite Church is an Eastern Catholic Syriac Church, using the Antiochian Rite, which has been in communion with Rome since 1182. Nonetheless, Maronites have kept their own unique traditions and practices.

What do you think differentiates medieval Maronite art and architecture from other Christian sects in the Levant? Due to a large degree of contact with traders and crusaders from Western Europe, I would suspect that we see “Western” influence reflected in Maronite edifices, mosaics, frescoes, and so forth.

MI: Especially in the 13th century, the oriental Christian communities enjoyed an impressive cultural flourishing which came to expression in the embellishment of churches with wall paintings, icons, sculpture, and woodwork and the production of illustrated manuscripts, but what remains today differs from on one community or region to another. In Lebanon, several dozens of decorated Maronite and Greek Orthodox churches are encountered in mountain villages and small towns in the vicinity of Jbeil (Byblos), Tripoli, the Qadisha Valley, and by exception in Beirut, but only a few still preserve substantial parts of their medieval decoration programs. Most churches fell into decay after the Christian cultural downfall in the early 14th century when the pressure to convert became stronger. While many church buildings were left in the state they were, others were renovated in the Ottoman period or more recently.

Christian Pilgrimage in the Middle Ages, c. 1000

Simeon Netchev (CC BY-NC-ND)

Remarkably Oriental Christian art displays broad uniformity with some regional and denominational differences. Cut off from the East Roman (Byzantine) Empire after the Arab conquest, it also escaped from the Byzantine iconoclastic movement (726-843 CE), which allowed the Middle Eastern Christians to develop their artistic legacy in their own way. An appealing subject is the introduction of warrior saints on horseback such as George and Theodore from about the 8th century. The West and the Byzantine Empire had to wait until the Crusader era to pick up this oriental motif and make it a worldwide success. But the borrowing was mutual. Mounted saints painted in Maronite, Melkite (Greek Orthodox), and Syriac Orthodox churches would increasingly be equipped with a chain coat and rendered with their feet in a forward thrust position, a battle technique developed within Norman military circles. Moreover, the Syrian equestrian saints Sergius and Bacchus were rendered holding a crossed ‘crusader’ banner, an attribute usually associated with Saint George, as if they were Crusader knights. Apart from these examples, there is little evidence of Oriental susceptibility to typically Latin subjects. We find Saint Lawrence of Rome represented in the Greek Orthodox Monastery of Our Lady near Kaftun, but this is exceptional.

Normally, one cannot tell from wall paintings in Lebanon to which community the church in question belonged. They all represented the same subjects and saints whose names are written in Greek and/or Syriac and may have recruited painters from the same artistic circles. Regarding architecture, the last word has not been said on this matter, because the documentation of medieval Lebanese church architecture is still in progress. Nevertheless, the build of some churches undeniably displays Western architectural influences; for example, the Maronite Church of Saint Sabas in Eddé al-Batrun is even plainly Romanesque in style.

JBW: Following my last question, is it then correct to assume that the Crusader lands – Edessa, Antioch, Tripoli, and Jerusalem – were quite receptive to Eastern Christian styles?

MI: That is difficult to tell because there is next to nothing left in the former County of Edessa and the Principality of Antioch. We do have some decorated churches in the former Kingdom of Jerusalem (Abu Gosh, Bethlehem), and here we see a strong focus on Byzantine craftsmanship and Latin usage. Apart from the preserved church embellishment in the Lebanese mountains, there are some fascinating, stylistically and thematically comparable instances across the border with Syria.

Saint Peter in Sinai

Wikipedia (Public Domain)

Although situated within Muslim territory, the Qalamun District between Damascus and Homs stands out for its well-established Greek Orthodox and Syriac Orthodox populations; and from the 18th century onwards, also Greek Catholics and Syrian Catholics. Interestingly, stylistic characteristics confirm that indigenous Syrian painters were also involved in the decoration inside Crusader fortresses such as Crac des Chevaliers and Margat Castle in Syria. It was obviously easier to contract local manpower than to find specialists in Europe.

JBW: The Byzantine Empire exuded tremendous political, cultural, and religious sway across the Levant throughout the Middle Ages; a sizable chunk of the Christian population in both Syria and Lebanon still adheres to the rituals of the Greek Orthodox Church even today.

MI: Leaving aside the cultural foundations laid before the Arab conquest, the contemporary Byzantine influences can hardly be overlooked. In the 12th and 13th centuries, itinerating Byzantine-trained painters worked on behalf of any well-paying client within Frankish and Muslim territory, from Cairo to Tabriz, irrespective of their denominational background. This partly explains the introduction of some ‘fashionable’ Byzantine subjects and the Byzantine brushwork of several mural paintings and icons. Made in the 1160s, the Byzantine-style mosaics in the Church of the Nativity at Bethlehem are believed to be the result of Latin-Byzantine cooperation at the highest levels; they exhale the propagandistic message of Christian unity. In 1204, however, the Crusaders would conquer Constantinople and substantial parts of the Byzantine Empire. The Venetians brought the bounty to Venice, and, surprisingly, also to Alexandria with the consent of the sultan in Cairo, intending to sell the objects in the Middle East. So much for Christian unity…

The Eastern Greek Orthodox Church has its roots in the Chalcedonian dispute about the human and divine nature of Christ in 451, which resulted in the dogmatic breakdown of the Byzantine Church into pro- and anti-Chalcedonian factions. Like the Maronites, the Melkites (‘royalists’) remained faithful to the former, official Byzantine standpoint, except for their oriental patriarchs in Antioch, Alexandria, and Jerusalem were officially allowed autonomy without direct interference from Constantinople. On the other hand, the Syriac Orthodox became dogmatically affiliated with the identically ‘Miaphysite’ Coptic, Ethiopian, and Armenian Churches. To complicate matters even more, part of the Greek Orthodox and Syriac Orthodox communities joined the Church of Rome in the 18th century. This resulted in the establishment of the Greek Catholic and Syriac Catholic Churches.

The Church of Nativity, Bethlehem

Konrad von Grünenberg (Public Domain)

JBW: Could you tell us a little bit more with regard to the Syriac Orthodox Church? If I’m not mistaken, there was a flourishing of the building of churches and monasteries by Syriac Orthodox communities once they fell under Muslim rule around 640.

MI: As a Miaphysite community, the Syriac Orthodox enjoyed the same protected status as other non-Muslim communities under Muslim rule. This allowed them to establish an independent Church hierarchy headed by their patriarch who nominally resided in Antioch, which covered large areas in Iran, Iraq, Turkey, and Syria. Some of their oldest churches, with architectural sculpture and occasionally a mosaic, are situated in the Tur Abdin region in Southeast Turkey. Remarkably, around the year 800, a group of monks from the city of Takrit (present-day Tikrit in Iraq) migrated to Egypt to establish a Syriac ‘colony’ within the Coptic monastic community. Their ‘Monastery of the Syrians’ (Deir al-Surian) still exists and is one of Middle Eastern Christianity’s key monuments for its architecture, wall paintings, icons, wood- and plasterwork ranging in date from the 7th to the 13th centuries. The monastery also houses an extensive manuscript collection. Another decorated monastery is the Monastery of St Moses (Deir Mar Musa; presently Syriac Catholic) near Nebk to the north of Damascus, where paintings from the 11th and 13th-centuries can still be seen. The Monastery of St Behnam (Deir Mar Behnam; presently Syriac Catholic) near Mosul is reputed for its 13th-century architectural sculpture and unique stucco relief, but unfortunately, a lot has been destroyed by ISIS warriors.

The Syriac Orthodox presence in Lebanon remained limited to a church dedicated to Saint Behnam in Tripoli, and the temporary use of a Maronite church dedicated to St Theodore at the village of Bahdeidat by refugees from the East who were on the run from the Mongols during the 1250s. This church still displays its complete decoration program from this period. It is impossible to tell which community arranged the refurbishment, but the addition of a donor figure in Western dress testifies to support from a (probably) local Frankish lord. Finally, the Syriac Orthodox also excelled in manuscript illumination, examples of which can be found in Western collections and the patriarchal library near Damascus.

JBW: As the Lebanese and Syrian Greek Orthodox Churches had fewer dealings with Western Europeans than the Maronite Church, does medieval Christian Orthodox art in Lebanon and Syria reflect and maintain the designs and styles of medieval Byzantium? If so, in what ways, and where do we see deviation or innovation?

MI: As I said before, Byzantine-trained artists have been surprisingly active in the Frankish states and beyond, especially during the 13th century. I prefer to label them as “Byzantine-trained” instead of “Byzantine,” because it is not always clear where they came from. To mention an example, painters from Cyprus still worked in the Byzantine artistic tradition but no longer fell under the authority of the emperor after the Crusader conquest of the island in 1291. Culturally they were still fully Byzantine, but, speaking in modern terms, they would have had the Frankish-Cypriot nationality. The little we can say from the preserved paintings is that some Cypriot artists traveled to the Levant in the aftermath of the power change in search of new clientele. It is unknown if they stayed or returned after the accomplishment of their tasks, but around the mid-13th century we see the birth of a ‘Syrian-Cypriot’ style which combines Byzantine painting techniques with typically Syrian formal features and designs; for example, in the afore-mentioned Monastery at Kaftun in Lebanon. Typically, instances of this blended art are not only encountered in Lebanon and Syria but also in Cyprus.

The Virgin and Child Mosaic, Hagia Sophia

Hagia Sophia Research Team (CC BY-NC-SA)

Focusing on the shared elements in Oriental Christian and Byzantine art, the example of apse decorations illustrates the resemblances and often also subtle differences. From the Early Christian period, the common composition in the apse behind the altar consisted of the mystical appearance of Christ (Christ in Glory) between the Four Living Creatures in the conch and the Virgin between saints, such as the apostles and Church fathers, in the lower zone. However, an early variant encountered in Egypt renders the biblical Vision of Ezekiel: here, Christ in Glory is placed on the fiery chariot the prophet saw. Recent research has brought to light that this variant was also applied in Syriac Orthodox churches in Turkey and Iraq as late as the 13th century. Medieval oriental conch paintings often combine Christ in Glory with the Deesis, that is, the Virgin and St John the Baptist pleading in favour of mankind. Whereas the Byzantines kept these subjects separated, the ‘Deesis-Vision’ is encountered from Egypt to Armenia and Georgia in churches of all denominations

JBW: One cannot discuss medieval Christian art in the Near East without making some mention of Armenians and Georgians. The first recorded Armenian pilgrimage occurred in the early 4th century, and Armenian Cilicia (1080-1375) flourished at the time of the Crusades. During the reign of Queen Tamar (r. 1184-1213), Georgia assumed the traditional role of the Byzantine crown as a protector of the Christians of the Middle East. Armenians and Georgians intermarried not only with one another but also with Byzantines and Crusaders.

Where is the medieval Armenian and Georgian presence the strongest in the Levant? Is it discernible?

Tomb of Saint Hripsime in Armenia

James Blake Wiener (CC BY-NC-SA)

MI: Medieval Armenian and Georgian art can be found in their homelands, but there are also surviving works testifying to their presence in the Levant and Egypt. Starting with the Armenians, they have always lived in groups dispersed throughout the Middle East, whereas in Jerusalem they have their own quarter. A 13th-century wooden door with typically Armenian ornamentation and inscriptions in the Church of the Nativity in Bethlehem testify to the interest Armenians took in the Holy Land. Further to the south, a 12th-century mural painting with Armenian inscriptions in the White Monastery near Sohag reminds us of the strong Armenian presence in Egypt under Fatimid rule during the 11th to 12th centuries. They had arrived in the wake of the rise of power of the Muslim Armenian warlord and later Vizir Badr al-Jamali, who seized all power in the Fatimid realm during the 1070s. He not only brought his own army consisting of Christian and Muslim Armenians but also made Egypt a safe home for Armenians from more troubled areas.

The Christian Armenians had their own monastery and used a number of churches in Egypt. However, these were appropriated by the Copts at the downfall of Fatimid power and the subsequent expulsion of all Armenians during the 1160s. The Armenian catholicos or head of Egypt is known to have left for Jerusalem taking with him all the church treasures.

At the White Monastery, a mural was made by an artist named Theodore originating from a village in Southeastern Turkey on behalf of Armenian miners who were apparently allowed to use the monastery’s church. It is hard to believe that Theodore came all the way to accomplish just one task in this remote place. There can be no doubt that he decorated more Armenian churches during his stay in Egypt, but the Copts thoroughly wiped out all remaining traces of their previous owners.

The Georgian presence was limited to Jerusalem, where they owned the Monastery of the Holy Cross until it was taken over by the Greek Orthodox in the 17th century. In the monastery’s church, a series of 14th-century paintings with Georgian inscriptions are a reminder of this period. In addition, an icon representing St George and scenes of his life painted during the early 13th century, and kept in the Monastery of Saint Catherine in the Sinai, was a gift from a Georgian monk, who is himself depicted prostrating at the saint’s feet.

St. Catherine's Monastery, Sinai

Marc!D (CC BY-NC-ND)

JBW: Because we touched upon the incorporation of outside artistic influences coming from Western Europe and Byzantium to the Levant, I wondered if you might offer a final comment or two on those architectural or artistic influences coming from the Arab World or even the wider Islamic world.

To what extent did Levantine Christians – who often lived near their Muslim neighbors – adopt or assimilate Islamic styles of art and architecture?

MI: The earliest examples of Islamic art from the Umayyad era display strong influences of Late Antiquity, which in turn had also been the source of inspiration to early Christian art. Over the course of time, these artistic relatives would gradually grow apart to meet again on specific occasions. The earliest example of Islamic-inspired Christian art is the purely ornamental stucco reliefs in the Monastery of the Syrians in Egypt. Constructed during the early 10th century by the Abbot Moses of Nisibis. Its plastered altar room exudes the same atmosphere as houses in the 9th-century Abbasid capital of Samarra and the similarly decorated Mosque of Ibn Tulun (an Abbasid prince who came to Egypt as its governor) in Cairo.

The Mosque of Ibn Tulun, Cairo Egypt

Berthold Werner (CC BY)

The decoration of Fatimid-era sanctuary screens in Coptic churches and woodwork from Egyptian Islamic, Jewish, and secular contexts are fully interchangeable; likewise, 13th-century architectural sculpture, manuscript illustrations, and metalwork from the Mosul area display the same shared stylistic and iconographic artistic language. Broadly speaking, we are obviously dealing with craftsmen working on behalf of different parties at the local level regardless of their religious backgrounds. Occasionally, one comes across ‘Islamic’ ornaments in wall paintings, but the overall impression is that Christian painting was subject to blatant conservatism when compared to more fashionable, ‘neutral’ items of interior decoration. The only Arabic inscriptions found in mural paintings concern texts commemorating building or refurbishment activities, or graffiti left by visitors. There obviously was a difference in status between the vernacular spoken language and the Church’s Greek and Syriac.

JBW: Dr. Mat Immerzeel, thanks so much for your time and consideration.

MI: You are welcome; it is my pleasure to contribute to your magazine.

Mat Immerzeel has been active in the Middle East since 1989, first in Egypt, then in Syria and Lebanon, and recently in Cyprus. His main field of study is the material culture of Oriental Christian communities from the 3rd century to the present. In particular, he studies wall paintings, icons, stone and plaster sculpture, woodwork, and manuscript illustrations. He has participated in research projects focusing on the formation of religious communal identity, the training of local collection curators, and restoration and documentation campaigns. He is the Director of the Paul van Moorsel Centre for Christian Art and Culture in the Middle East and editor-in-chief of the journal Eastern Christian Art (ECA) published by Peeters Publishers in Leuven, the Netherlands.

#History #Syria #Christianity #Art

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