Community – Page 6

Monash University. Rabbi Dr Shimon Cowen. Incompatible.

Monash University cannot continue an association with Rabbi Dr Shimon Cowen if they claim to have a respect for the dignity of all human beings, regardless of sexual preference. The two are incompatible.

Monash University has issued the following statement regarding Rabbi Dr Shimon Cowen:

Monash University is home to freedom of expression amongst our diverse staff and student population and encourages expert academic views, however Dr Shimon Cowen is not commenting on behalf of the University or the Faculty of Arts and the University does not endorse his comments. Monash University reiterates its respect for the dignity of all human beings, regardless of sexual preference.

They have further advised that Rabbi Dr Shimon Cowen holds an adjunct/honorary role at the university, which entitles him to an email address and entry in the university’s staff directory.

Rabbi Dr Shimon Cowen has expressed a number of vehemently and distressing homophobic views as published on the Australian Family Association web site. These views were further substantiated by the mX newspaper in an interview they conducted with him.

Monash University begins their vision and long-term strategy with:

Monash is a university of progress and optimism.

and continues with:

The areas of focus outlined by Monash Futures include:
– the ability to attract, recruit and retain the world’s best talent in both the academic and professional staff cohorts
– ensuring we have the reputation to attract the best students – to make Monash their university of first choice

Rabbi Dr Shimon Cowen is a person with virulent, unscientific and outdated views on homosexuality. If Monash is truly “a university of progress and optimism” then people with negative and destructive views toward homosexuality are antithetical to this vision and have no place in the university’s ranks.

I contend that whilst Monash University continues the adjunct/honorary appointment of Dr Cowen and whilst he has any opportunity to engage in any manner in the academic realm, through or on behalf of the university, Monash University are doing the greatest disservice to their students, their reputation, their vision and humanity as a whole.

I ask Monash University to make the continuance of Rabbi Dr Shimon Cowen’s adjunct/honorary role conditional on him refraining from promulgating a negative discourse on homosexuality in any official and/or public capacity and to obtain from him a written assurance of this understanding.

If Monash University sincerely respects the dignity of all human beings, regardless of “sexual preference”, they will ensure people with repugnant attitudes toward homosexuality have no voice on their campuses.

I suggest anyone who has a concern about the university’s ongoing association with Rabbi Dr Shimon Cowen contact Professor Ed Byrne, Monash University Vice Chancellor and President directly.

If this situation outrages you, sign this petition.

Rabbi Dr Shimon Cowen – turning harmony into division

In just one week Rabbi Dr Shimon Cowen’s steadfast desire to promote his bigoted, antiquated and intolerant views on homosexuality have successfully managed to cause the leadership of the Australian Jewish community and Monash University to distance themselves from him.

[SOURCE]

Rabbi Dr Shimon Cowen had a goal of bringing harmony to this world:

Rabbi Dr Shimon Cowen received a PhD in social philosophy from Monash University, Melbourne and rabbinic ordination in the Kollel Menachem Lubavitch, Melbourne, of which he was Programme Director, and from the Chief Rabbi of Haifa, Rabbi S.Y. Cohen. He also founded the Institute for Judaism and Civilization in 1998, helping to bring together the two worlds of religious tradition and secular society in discussion and, ultimately, harmony.

He completely missed the mark in achieving harmony. In fact he’s succeeded in creating more social division and unrest than he probably ever have imagined he was capable of.

In just one week Cowen’s intolerant and bigoted views on homosexuality have led him to be shunned by the leadership of the Australian Jewish community and have caused Monash University, his Alma Mater, to distance themselves from him.

Time to rethink your strategy Rabbi?

History making statement issued by Australia’s Jewish peak body against ‘respected’ Orthodox Rabbi

The Executive Council of Australian Jewry has distanced itself from the toxic message of the homophobic Orthodox Rabbi, Dr Shimon Cowen. Whilst the it has issued statement is welcome, the message it conveys is far from sufficient.

Last Friday, February 10 2012, news came to me by way of Queer community journalist Doug Pollard that Rabbi Dr Shimon Cowen had published a paper via the virulently anti-gay Australian Family Association, slamming homosexuality and along with it the Safe Schools Coalition Victoria. The SSCV web site describes itself as “Dedicated to supporting gender and sexual diversity in schools.”

Doug Pollard has a personal interest in the welfare of SSCV as he was instrumental in helping the program get off the ground. I have a personal interest in fighting homophobic intolerance in the Jewish community. So without delay I wrote to the Executive Council of Australian Jewry (ECAJ) and asked they intercede in this unpleasant matter, as they had made a commitment to countering hatred against GLBT people. Together with Doug Pollard and also Rob Mitchell of the RJM Trust we had a dialogue with the ECAJ, explaining our concerns and reasons why a prompt response from the ECAJ would be beneficial.

On Monday, February 13 2012 Peter Wertheim, Executive Director of the ECAJ, issued a statement indicating the rabbi’s views were not representative of those of Australian Jewish community and in doing so, distanced themselves from his toxic viewpoints. To the best of my knowledge this single acts sets a precedent for the Australian Jewish community (and perhaps even globally), as there has never been an organisation representing, in part, the Orthodox Jewish community that has spoken out publicly against an Orthodox Jewish rabbi.

I have to praise Peter Wertheim and the ECAJ for their professionalism, sensitivity and swift action in handling the concern presented to them. They have told the community that it is unacceptable to vilify homosexuals and attack organisations and programs that have been established to prevent young people from bullies, especially bullies of the likes of Rabbi Cowen and his cohorts.

In saying that though, there is ample room for improvement in the position taken by the ECAJ. Their cautiously worded statement lacked the necessary gravitas to tell the Orthodox Rabbinate that they must never again speak ill of homosexuality, that they must never refer to it as an illness, that they must never offer ‘reparative therapy’ as a ‘cure’ for homosexuality and that they must actually accept that homosexuality is a normal and healthy expression of human sexuality.

I have presented the ECAJ with a statement each from the Australian Psychological Society and the Royal Australian and New Zealand College of Psychiatrists. These statements are absolutely unambiguous in their message and leave no room for uncertainty as to what these two professional bodies believe is the best approach to the issue of reparative therapy. Yet the ECAJ has refused to publicly acknowledge these two statements. Why? It surprises me that an organisation that has access to a plethora of psychologists and psychiatrists in the Jewish community didn’t source one of each to help them understand and convey these plain language statements.

The presence of Professor Kim Rubenstein on the ECAJ executive adds the necessary relevant academic and scientific qualifications to the repertoire of the ECAJ, as she is the convenor of the Gender Institute at the Australian National University, and is well-connected on these matters. With her talents at hand, and access to a wealth of resources through the ANU, the ECAJ currently has no reason for saying “but it’s outside our area of expertise”.

I need to remind myself that the Jewish community, at its official level, is excellent at fighting hate from beyond its borders. However it is far from having perfected that art when the hate emanates from within. What is rewarding though is seeing that it is trying hard to get there.

20120213_safe_schools

Pride March 2012 and Habo joins the ranks

Pride March 2012 – a wonderfully diverse snapshot of a vibrant community and it’s allies

Sunday Feb 5 2012 saw the 17th Victorian Pride March. The weather forecast was 33 degrees C, windy and thunderstorms. I guess that’s Melbourne for you.

There were close on 120 entrants in the parade (that’s organisations, not people), which is a remarkable effort. Check out the march order for the who’s who.

I was again running the Aleph Melbourne entry, ably assisted by Mike and Doobie. Through the powers of social networking and the Internet we pulled together a pleasingly sized group of guys and girls of all ages to fly the flags and show their queer pride and cultural heritage.

Joining the team this year was a straight ally, Dr Mark Cherny. I was especially pleased Mark came on board as he is trying hard to break down the barriers and isolation for same-sex attracted people in the Jewish community.

One of the highlights for me at Pride March this year was seeing Habonim Dror (or just “Habo”) enter a contingent. Habo is a mainstream Jewish youth organisation with a strong social justice conscience. When I was in New York watching the pride parade there in 2007 I was overwhelmed seeing Habo flying a massive flag and fielding a strong presence. At first I couldn’t believe my eyes, but gradually my disbelief was replaced by exhilaration, and an ear to ear grin. Wow.

And the Habo Wow has continued over the last few years here in Melbourne, with increasing numbers of Habo members joining the Equal Love Marriage Equality rallies in Melbourne. These young adults are amongst the best role models I have seen in ages. Most are not queer, but they are passionately supportive of queer equality and are prepared to stand up and show their support.

And on a windy Melbourne day in Fitzroy Street, a large group of Habo members turned up, in uniform, accompanied by placards of support and made a strong statement in support for queer equality. Thank you.

I look forward to the 2013 Pride March and the return of Habo, and Mark, and Mike (and his two Poochons) and Doobie and the rest of the great team, and hopefully many other supportive Jewish (youth) organisations, from a community that is learning gradually that it’s better to include than exclude.

P.S. I’ve posted my photos from the day on Google Photos and Facebook. You can see my photos and blogs from previous pride marches here.

Australian Jewish Community Security and the invisible terrorist

The greatest harm towards members of the Australian Jewish community comes not from outside it’s high security walls, but rather, from within.

Two stories published on January 31 2012 came to my attention this week: “Safety at all costs” (The Age) and “The Jewish Press won’t be silenced” (The Jewish Press). After reading these stories it’s clear to me that the greater harm toward members of the Australian Jewish community comes not from outside it’s high security walls, but rather, from within.

The Age story talks about the tens of millions of dollars the Australian Jewish community spends on security each year and questions the merit of such a large investment:

… the inconvenient truth was that the Jewish community had not faced a terror attack in Australia for 30 years, since the Hakoah Club and Israeli consulate in Sydney were bombed on the same day.

The Jewish Press story, coming from a US-based perspective but nevertheless one that is transplantable to the local context, advises:

A significant number of suicide attempts are committed by boys from not just religious but rabbinic homes — because they thought they were homosexual and had no place in the Orthodox world they grew up in, even if they had never acted on those impulses.

If the Jewish community is serious about preventing harm to those within its ranks, which I believe it is, it should, as a matter of priority and urgency, rethink its approach to community security and how best it invests its millions of dollars. It should be addressing the real and alarming problem of youth suicide, ubiquitous amongst religious communities that are intolerant of homosexuality. Only then, when all traces of the harm have been eradicated, should the focus be placed on the less evident issues affecting the safety of the community.

Merv Barnett on Aleph Melbourne’s exclusion from the JCCV

Cartoon by Merv Barnett depicting the lack of GLBT representation in the JCCV’s community umbrella.

My father Merv Barnett penned this cartoon in June 2008 in response to a JCCV advertisement in the Australian Jewish News showing the dozens of organisations represented by the JCCV. Glaringly absent from the tree of community organisations was Aleph Melbourne, or any other organisation representing the interests of GLBT Jews. Needless to say this is still the case. Hopefully 2012 will bring a more positive outlook toward GLBT Jews from the JCCV’s leadership.

20080621 Aleph Melbourne beyond the JCCV fence - Merv Barnett — Aleph Melbourne beyond the JCCV fence - Merv Barnett - 21 June 2008

Executive Council of Australian Jewry passes motion in support of GLBT people

On July 27 2011 I had a conversation with Manny Waks, then president of the Canberra Jewish Community and a Vice President of the Executive Council of Australian Jewry, in which he agreed to sponsor a motion at the 2011 AGM of the ECAJ promoting greater respect of gay, lesbian, bisexual and transgender people in Australia’s Jewish community.

Four months later, on November 27 2011, the following resolution was unanimously passed at the ECAJ AGM:

Policy on counteracting hatred and discrimination against gay, lesbian, bisexual and transgender persons

This Council:

RECOGNISES that the Australian Jewish community is part of the Jewish people worldwide, with a shared history, culture and religious tradition is at the same time diverse and pluralistic, with its members holding different views on a range of issues;

CALLS FOR mutual respect for the human dignity of all members of the community, despite any strongly held differences; recognition that disagreement is possible in ways that do not vilify other persons or their views; and avoidance of any public or private conduct that incites hatred, ridicule or contempt of another person or class of persons on the ground of their sexual orientation or gender identity; and, in accordance with the aforesaid principles;

OPPOSES any form of hatred of any person on the grounds of sexual orientation or gender identity;

ACKNOWLEDGES that there is still much work to be done to remove intolerance of and unlawful discrimination against gay, lesbian, bisexual and transgender persons in the Jewish community and the wider Australian community, and to provide adequate services and support for them and their families; and

CALLS ON persons and organisations in the Jewish community to support that work both in our community and in the wider Australian community.

This motion passed by the ECAJ joins similar motions passed by the Victorian, New South Wales and ACT Jewish communities. Whilst time will tell how effective these motions will be in helping provide a safer and more tolerant place for GLBT Australians, I am confident that this milestone in the history of Australian Jewry will help pave the way to a greater understanding, acceptance and inclusion of GLBT people.

Nina, Helen and Michelle – the JCCV’s new leadership trio

With the announcement of Nina Bassat AM as the incoming President of the Jewish Community Council of Victoria, and Dr Helen Light AM as the incoming Vice President, in addition to Michelle Coleman as the organisation’s Executive Officer, it will be interesting to see if having three women at the head of the JCCV will afford a more compassionate and human perspective to the organisation that calls itself “The Voice of Victorian Jewry”.

My dealings with Helen Light, former director of the Jewish Museum of Australia, were always positive and rewarding. Her support for GLBT people in the Jewish community was excellent, even to the point where she ran a series of my photographs of the Sydney Gay and Lesbian Mardi Gras in an exhibition at the museum.

I look forward to the months and years ahead under this renewed organisation and hope that with it’s new leadership team it has the foresight to unconditionally include GLBT people into its midst.

Transgressing the GLBT community

Is the GLBT community weakened when a transgender activist sits on a reference group that supports in any way the notion that homosexual and bisexual behaviour is unacceptable.

[SOURCE]

Over recent days I’ve found myself contemplating what the GLBT community is, or is supposed to be. I live in Melbourne, and base my experience of “GLBT community” from my personal experience of “it” here. It’s many things to many people. To some it’s everything. To others, it’s a “lifestyle” they’d rather not participate in. Yet for many of us, it’s an integral part of our lives, and something that for the most part enriches our experience of being not “straight”, in one way or another.

So why have I been pondering this? Something has happened that was for me so radical to my understanding of “GLBT community” that it made me begin to question if this amorphous notion of cohesiveness was simply something in my imagination, or if there was actually something going desperately wrong. What am I talking about? Specifically, it involves a well-known transgender activist signing her name, as a representative of Transgender Victoria, to a document that opens with the statement:

The reference group recognised that Jewish Halacha prohibits gay sexual behaviour and, according to orthodox rabbinic interpretation, lesbian sexual behaviour.

That a transgender activist had signed her name to a document making this statement troubles me deeply. This sends a message of approval, tacit or otherwise, that the aforementioned religious prohibitions against homosexual and bisexual behaviour cannot be challenged in any way. It shows that the transgender activist in question supports the notion that she is working under a framework of religious intolerance of homosexuality and bisexuality, and that in order to be accepted onto the reference group that this document was formed out of, there can be no dissent on this underlying principle.

The statement in question is misleading, divisive and dishonest whilst the “Jewish Halacha” being referred to is not qualified as being “Orthodox” and whilst there is no mention of a different and accepting interpretation of homosexuality and bisexuality by the Progressive and Conservative Jewish communities.

I sincerely believe the term “Sold Out” applies here. There is no plausible excuse that could convince me that a representative of an organisation whose mission statement begins with the words “To achieve justice and equity for all transgender people” could put their hand on their heart and say that acknowledging immutable religious intolerance of homosexuality and bisexuality doesn’t sit uncomfortably with them, in the slightest.

Sure, homosexuality and bisexuality are independent of transgender issues, but in the context of GLBT issues and the GLBT community they are inextricably linked. The bigotry that GLBT people experience is shared collectively. The suicide rates our youth suffer are shared collectively. The hurt and intolerance are shared collectively. Hurt one of us and you hurt all of us. Sit on a panel of people who accept an understanding that gay people are sinners and you are furthering the collective hate, bigotry and intolerance against all of us.

The actions of this renegade transgender activist who has allowed her principles to be steamrolled by a homophobic Jewish community council has left me staggered and in shock. If this is what GLBT has become then I want nothing to do with the T, and will have to make do with a diluted GLB community, a community that is less, a community that is not as rich and as fulfilling as I believed it previously was.

However, perhaps this is not what GLBT has become, and perhaps there is simply a person whose actions and beliefs are misguided and has not understood that by allowing herself to be blinkered by the hate and intolerance of some religious bigots, she has let the team down, and that she can at any stage simply say she’s not going to put up with the religious intolerance and the hateful guidelines of the reference group in question and return to the community that has supported her and the values she previously stood for.

Ultimately this is about reducing harm, saving lives and making better of a woefully bad situation. Suicide and mental health issues amongst trans and same-sex attracted people are very real. Any intolerance of us, of our relationships, of our community is unacceptable and there is no excuse for it. Supporting people who are intolerant of us is just as inexcusable.

Only time will tell whether this transgender activist will understand the harm she has done to her cause, and to ours collectively. It is possible to repair the damage, and I hope that it happens soon.

JCCV on GLBT discrimination (or “When the report becomes part of the problem”)

The report into vilification and discrimination of GLBT people in Melbourne’s Jewish community by the JCCV reveals that the JCCV is actually a part of the problem it is investigating.

The report of the Jewish Community Council of Victoria’s (JCCV) investigation into issues of vilification and discrimination against gay, lesbian, bisexual and transgender members of the Jewish community was released this week.

Perhaps the only revelation in the “ground-breaking” 16 page report is the statement:

Of concern was the data provided by Hatzolah that indicates approximately one person under the age of 25 and one person over that age within the Jewish community attempts self harm or suicide per month.

From my discussions with Rabbi Mendel Kastel of the Jewish House in Sydney he told me he believed there were around 12 completed suicides per year in the Sydney Jewish community, a community that is comparable in size to that in Melbourne. Both these scenarios are disturbing. To the best of my knowledge there has never been a public conversation in Melbourne’s Jewish community on the topic of suicide prevention.

Disappointingly, yet unsurprisingly, this report has made scant mention of the positive stance on homosexuality and GLBT issues that exist in the strong and vibrant Progressive Jewish community in Victoria. The report takes a biased Orthodox stance on homosexuality at the outset and portrays this as the only Jewish stance on homosexuality. This is entirely disingenuous of the JCCV and is a symptom of the deep and ugly rift that exists between the Orthodox and Progressive sectors of the Jewish community.

The Progressive sector has over recent years becoming increasingly more accepting and inclusive of same-sex couples and GLBT people to the point that they have effectively become the model citizen of how a religious community can remove all barriers and discrimination facing GLBT people. The apex of their acceptance to date came in May 2011 when the Progressive rabbinate called for full marriage equality under Australian law.

Yet the JCCV’s report has taken the Orthodox interpretation of Jewish Law (Halacha) and painted it as the only interpretation of Jewish Law:

The reference group recognised that Jewish Halacha prohibits gay sexual behaviour and, according to orthodox rabbinic interpretation, lesbian sexual behaviour.

The JCCV is not obliged to agree with the Orthodox stance on homosexuality. The JCCV is simply an umbrella organisation representing a diverse and for the most part disparate range of perspectives on Judaism, none of which are absolute. For the JCCV to take a single approach to this issue further strengthens my understanding that they are pandering to their majority Orthodox member-base. They are not representing the entire community that they claim to be the voice of, but only the sector that is strategic for its survival.

The report shows the GLBT Reference Group has no formal representation from the Progressive community. In their official capacity as members of the JCCV executive both John Searle and Anton Block staunchly support the Orthodox community and the Orthodox attitude toward homosexuality. It would have been helpful if this bias had been included in the report, yet it was conveniently overlooked.

The report claims the reference group had a member of Jewish Care and a member of the Australian Jewish Psychologists on it. I would like to know the professional expertise each of these two people brought to the table. My understanding is that the psychologist on the reference group, Dr Ruth Kweitel, has a professional background in dealing with people who have gambling problems. If this person is no longer on the reference group, I sincerely hope the JCCV managed to find a person who has a relevant background in GLBT issues. Despite that, why were these two professionals not named in the report? Are they concerned their professional credibility or reputation will be tarnished by being named in a report investigating GLBT issues? Perhaps they too will become victims of the religious intolerance that exists in the community.

Another claim of the report is that a “third party” introduced the GLBT members of the reference group to the JCCV. I was that third party, as the contact for Aleph Melbourne. Read my blog on how the JCCV engaged this “third party”. It doesn’t look very good for the JCCV when a GLBT support group operating for over 16 years is referred to as a “third party” in the report, and further is completely ignored in the report and by the reference group, without explanation.

Higher on my list of disappointments about the JCCV and their GLBT Reference Group are the GLBT people who sit on the reference group. To be told by the JCCV that they must function within the constraint that Jewish law forbids homosexual behavior is deeply offensive and arrogant and it disappoints me that they tolerated this intolerance. I am most disappointed that Transgender Victoria’s Sally Goldner, one of Australia’s most outspoken transgender and human rights activists, would even sit on a reference group that upholds the belief that all gay men and women are not free to live as equal human beings in a community, to live with the same dignity and acceptance as the rest of society. Her reticence to speak to me or go public about her involvement with the reference group is evidence of her conflict in being on the reference group. Sadly her integrity in caring for the welfare of all GLBT people has been brought into question as far as I am concerned.

Continuing the disappointment is the JCCV’s use of language to describe the people it is investigating:

GLBT Jews within our community
GLBT members of the Jewish community
Jewish GLBT community members
Jewish members of the GLBT community
members of our GLBT community
members of the GLBT community
members of the GLBT Jewish community
members of the Jewish GLBT community

The people this report should be talking about are all people in the Jewish community. The problems are not just faced by “GLBT” people. The problems are faced by those people who are not able to talk about their sexual orientation or their gender identity because they have not been empowered to do so, or who believe they are not allowed to do so. They are the invisible people, the ones who are told they must conform, be heterosexual and get married to a person of the opposite sex. They are the people who find themselves in loveless relationships, or in relationships that put them at conflict with their personal desires. They are the children, the siblings, the parents, friends and relatives of everyone in the Jewish community. They are not “members” of any section of the community. They are the entire Jewish community.

I am not pleased about many aspects of this report, however I am pleased this report has been written because if nothing else, it highlights the topic of suicide and mental health issues that religious intolerance of homosexuality inflicts on same-sex attracted people. It also puts GLBT issues on the radar and has created a starting place that can be built upon. I am glad for this as it’s better than nothing.

It was singularly because of my concern for the welfare of both the visible and the invisible GLBT people in the community that I spearheaded the 1999 application for JCCV membership of Aleph. Now some 12 years later my efforts are beginning to pay off and a momentum is building. The road ahead is not going to be without significant challenges, but as the stalwarts of intolerance are increasingly displaced by a younger and more enlightened generation, I am confident that change for the better is inevitable.

I can only hope that the imminent change in JCCV presidency ushers in someone who has the necessary leadership skills, impartiality, competency, professionalism and selflessness to steer the JCCV in a direction that puts the welfare of all the people in the community it represents ahead of their own career prospects and ahead of the sensitivities of its various constituent organisations.