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It was time for Hyam Edward Nathan to give up his seat.
The members of Christchurch’s Jewish community, who arrived at the New Year service on 13 September 1882, knew to expect trouble when they saw that Nathan was already sitting in his self-appointed seat, B29.
The issue of Nathan assigning himself this seat had been raised at a recent meeting of the officers of the synagogue. Nathan, who had been present at the meeting, challenged the others to force him to give up his seat.
The seating of the synagogue, which opened only a year earlier, had been allocated by subscription, with the prime seats in sections A and B costing 3 shillings and 2 shillings a week. Seating in the C section was not allotted, due to the low number of applicants, and despite the free seating available, Nathan had taken it upon himself to sit in the lowest ranking seat of section B. Yet his free occupation of B29 had not gone unnoticed. Since 13 September was a holiday, it was important for the proper seat allocation to be followed, as B29 had been assigned to another member of the congregation.
Charles Louisson, the synagogue treasuer, took it upon himself to deal with the stubborn Nathan. After the ordinary services had finished, he approached Nathan and quietly pointed out that the seat had been reserved. Nathan was then ordered to vacate the seat by Maurice Harris, the synagogue president. Realising the matter would not be so easily settled, Constable Costin was summoned but upon arriving the policeman refused to become involved. Nathan then boldly stated he would not leave unless he was carried out. In response, Harris grabbed Nathan by the collar and with the assistance of Louisson, removed him from the seat and from the synagogue altogether.
Nathan would later take the matter to court, alleging that Harris and Louisson had assaulted him. However, the judge ruled in favour of the latter, showing that as they were officers of the synagogue, and since Nathan had no legal right to the seat, he had been in the wrong.
The Canterbury Hebrew Congregation
The founding a Jewish congregation in Christchurch, the Canterbury Hebrew Congregation, was first initiated in 1864, following a meeting held on 12 January at the High Street offices of auctioneer, Louis Edward Nathan (not to be confused with Hyam). Attending was Hyam Marks, Maurice Harris, E. Phillips, Marcus Sandstein, David Davis, Henry Moss, and S.M. Solomon. Gifted a plot of land on Gloucester Street by the government, the congregation built its first synagogue in 1864. To ensure the orthodoxy of their practice, traditional ritual items were sourced from various locations including a shofar (horn), ketubah (prenuptial agreement), and a mezuzah (prayers affixed to a door) from Melbourne, a Sefer Torah (scroll of Jewish law) from London, a lulav (enclosed date palm fronds) and matzah (unleavened bread) from Sydney, and an ethrog (citrus fruit) from the Holy Land.
While there were around thirty five prominent Jewish families in Christchurch at this time, many would soon depart for the West Coast to open businesses on the goldfields.
With the conclusion of the gold rush in 1870, many of these families returned to Christchurch. While majority of the early Jewish settlers in Christchurch were English Jews or Jews from Europe, they would soon appoint Isaac Zachariah, a Sephardic Jew from Baghdad, as their rabbi. Trained in Jerusalem, Zachariah had also served the Sassoon family in Bombay, India as a shohet (ritual butcher). After his time in India, he settled in Ballarat, Australia, before relocating to the Hokitika goldfields.
Due to his eclectic background, Zachariah could speak not only Hebrew but Arabic, Hindi, and forms of Aramaic. He was often called upon to translate at court trials involving individuals who spoke the languages in which he was fluent. Despite adhering firmly to his own customs and traditional forms of dress, Zachariah was tolerant of other faiths, and often engaged with members of the Anglican community. He also oversaw the establishment of the Christchurch branch of the Anglo-Jewish Association, an organisation dedicated to promoting the rights of Jewish people in regions outside of the British Empire.
Although a traditionalist, Zachariah possessed a rebellious streak, and often clashed with the congregation’s presiding committee. He was known for disregarding their orders, and in one case, he pre-emptively foiled their plans to export frozen kosher meat by writing to the Chief Rabbi in England to receive confirmation that frozen meat could not be considered kosher.
Beth El Synagogue
It was during Zachariah’s tenure that the new synagogue, Beth El, was built to replace the original wooden synagogue. Designed by Thomas Stoddart Lambert, the foundation stone was laid on 8 February 1881, whereupon it was sprinkled with corn, wine, oil and herbs. The synagogue was officially consecrated on 15 November 1881. Presided over by Zachariah, the ceremony was also attended by Anglican officials, some of whom had learned Hebrew from Zachariah.
The committee’s relationship with Zachariah deteriorated until he was eventually forced to resign. In 1889 he was replaced by Adolf Treitel Chodowski. Originally from Posen in Prussia, Chodowski had studied in Berlin before being admitted to the Jews’ College in London. Despite his popularity, the congregation could not afford to maintain his salary and he was forced to take up another position in Brisbane in 1894. The committee’s inability to provide a professional rabbi in the years that followed the departure of Chodowski eventually led them to allow Zachariah to return to the position. He would continue to serve the Jewish community in Christchurch until his death in 1906. He was buried in the Jewish section of Linwood Cemetery.
The Beth El synagogue would remain an iconic feature of Gloucester Street until it was demolished in 1987. In the following year a new synagogue was consecrated at 406 Durham Street. Although it suffered damage in the Canterbury earthquakes, it was repaired and reopened in 2013, where it continues to offer services every Shabbat.
The appearance of Mr John Safran in Christchurch managed to pack out The Piano venue on Sunday with a fair audience. He was matched with NZ’s very own version of himself, Te Radar Esq., who pointed out that although they both looked very similar, you could easily tell them apart as John was the one with the accent. Unless of course you were from Australia, in which case Te Radar was the one with the accent. Simple really.
Yet simple John’s new book Depends What You Mean by Extremist: Going Rogue With Australian Deplorables is not. In fact it might be claimed that one reason for writing the book was because most other media didn’t like the tangled web of stories John had discovered in his very own Aussie backyard. What he’d found happening in the world of political radicals was not easily reduced by the popular media spotlight to black vs white, or local vs outsiders.
There are many reasons people are in involved in anti-Islam rallies, and it’s not always politics.
In the world of Australian extremist groups things have become very complicated, says John. “Out in the street things are so messed up, it’s hard to pick things apart.”
John has found a very diverse range of cultures and people marching for the reclaim Australia and anti-Islam causes, some of them strange and unexpected bedfellows. An anti-immigrant campaigner with Aboriginal and Italian lineage hanging with white nationalists, a Sri Lankan pastor opposing multiculturalism, and leaders of anti-immigrant rallies opening their speeches by acknowledging the land they were standing on as belonging to the Aboriginal community.
Some have claimed the lack of media interest in John’s stories proves the “bubble” caused by social media and the internet is real, the so-called echo chamber where we only pay attention to things and ideas that meet our world-view and beliefs.
Yet people have always filtered news and read newspapers and magazines selectively. We read what attracts our interest and reading things that don’t fit our understanding of the world can be challenging, so often we don’t. The internet hasn’t created that effect, it’s just made it quicker and easier to achieve – such is the way of computers.
What John has discovered is that thanks to social media on the internet, the “unsayable often becomes normal when repeated over and over”:
The world changed as I was writing the book. The anti-Islam street movement tried to portray the rallies as ‘normal’ not extreme, but I found they were led by some very extreme people. It was like the fringe and alternative had become mainstream or at least mingled up with the mainstream.
Te Radar asked John if he’d become less optimistic about the world as a result of writing the book? John’s response was that he had definitely got a bit paranoid hanging around with extreme people. Ironically he thought that getting out on the streets got him out of the echo chamber that the average person might inhabit.
But the idea that he may be humanising these people by writing about them in a book was not something he was trying to achieve. He is more driven by the comedian and artist in him, not so much the need to be a writer:
I can’t moralise about anything ‘cos I’ve always done something in the past I shouldn’t. But I don’t think people read my book and think the things these groups are saying and doing are ok.
A few questions from the audience stirred things up, with a bit of heckling that just came across as try-hard or even embarrassing. Mostly it was all very civilised and well-behaved. I don’t go to a lot of these events, so maybe that’s normal in Christchurch.
I’ve enjoyed reading the book and it’s definitely an eye opener. And thanks to John seeing the irony in much of what he saw happening, very funny too, although perhaps more in a gallows humour way.
All of which made me think that maybe John Safran is using humour to wake us up to the way people under our very noses think about the world. Does this make him the comedic hand sanitizer of the Aussie extremist world?
Sleeps Standing / Moetū tells the story of the last battle of the Waikato Wars; the Battle of Ōrākau, 30 March to 2 April 1864. Most New Zealanders know this story as Rewi’s Last Stand, immortalised in two films in the early twentieth century, and the later novel by A.W.Reed.
At Orākau on the banks of the Pūniu River in the Waikato, 300 Māori, defended the pa – an agreed place of safety – against 1700 armed British Soldiers, commanded by Lieutenant-General Duncan Cameron.
A third of the defenders were women and children.
They came from the allied tribes of Waikato, Raukawa, Tuhoe, Taranaki, Kahungunu, and Ngati Porou to aid Ngāti Maniapoto, the Tangata Whenua (people of the land). They were led by the great nationalist leader Rewi Manga Maniapoto.
Acknowledging with respect the primary right of Maniapoto to tell this history, a fact that has often been been “trampled all over by historians” (p.87), Witi tells the tale from the point of view of an ancestor of his own Gisborne iwi of Rongowhakaata.
Descended from the great Chief Ruharuhi Rukupō, Moetū whakaaraara (the one who sleeps standing and sounds the alarm), came with other iwi to aid Ngāti Maniapoto against the British.
Many allies were prevented from gaining the pa by the British. The remaining 300 were cut off from water, food and ammunition while facing formidable odds – the British had big guns, they had peach stones and taiaha.
The philosophy of the allied Maori defenders was that if they were to die, it would be in battle. “It came as a forlorn hope with us; no one expected to escape, nor did we desire to; were we not all the children of one parent? Therefore, we all wished to die together.” Hiti Te Paerata, Ngati Te Koihera. p.12).
They lived and died by the warrior’s code; defending the land for future generations:
“Me mate te tangata, me mate mō te whenua.
The warrior’s death is to die for the land.” p.13.
Many question the presence of women and children. The character of Rua Papa explains this on p.87. Rangitira (or royal) families ‘travelled together, a sovereign with his court, wife or hoa rangatira and children. If there was a battle, the rangitira families would always be in it, leading from the front. You never saw them sitting on their horses watching from a nearby hillside.” (p.87)
Governor Grey promoted his war as ‘defensive,” persuading Aucklanders to fear invasion and brutal murder.
The truth was the reverse. A prayer book found recently and traced back to Ruapekapeka Marae suggests that during the attack on this pa, the inhabitants had been at Sunday prayer.
As a nation, we have set a date to commemorate the New Zealand Land Wars, beginning 28 October 2017. This decision came directly from submissions to the government about the Battle of Ōrākau. This book acknowledges this decision.
A celebration of the bravery and tenacity of Maori, this wonderful book collects haka, waiata, personal accounts, photographs and maps, as well as Witi’s novella. The story is written in Te Reo Māori on the left page and English on the right, enabling the reader to choose to learn from the translated text.
Mahomet was a Muslim from Asia and he was one of a very small group of Muslims then living in New Zealand. His death certificate states that he came from northern India. A hawker, he lived in Dunedin but, at about age 69, came to Christchurch in Dec. 1905. He stayed at Brightling’s Lane in the Avon Loop, the address of his son, Sali, or Icecream Charlie, probably intending to attend Sali’s wedding. He died of a stroke at Brightling’s Lane and is buried in Linwood Cemetery
Kete Christchurch is a collection of photographs and stories about Christchurch and Canterbury, past and present. Anyone can join and contribute.
As is often the case when I attend a literary event, I have not read the book of the person speaking (I have good intentions leading up to the event but life generally gets in the way). So I know Clementine Ford only by her reputation as an outspoken feminist and the target of online trolls (it seems, in the modern world, that the first of these things almost always leads to the second). Possibly that’s all you know about her too.
I warm to her immediately. She’s just so cheerful in the face of the abuse that gets flung at her, so “can you believe someone said that?!” about language that is filled with hate, ignorance (and yes, bad grammar). I admire her ability to take rancid, toxic lemons and make mocking, humorous lemonade from them.
Clementine Ford comes across like your best friend who is much smarter and more perceptive than you, and who is prone to dropping hilarious truth-bombs into the conversation while you’re chatting over wine. Except in the auditorium at Christchurch Art Gallery. With 150 other people there. And no wine.
This was obviously a flawed analogy but you get the drift.
She’s also very respectful (not of the trolls) of her audience, warning everyone that there will be some very strong, very unpleasant language shared in the presentation, most of it via screenshots of the “missives” she’s received from various men who feel the need to tell her that she’s wrong, stupid, evil, sexist, fat, sexually unattractive, a professional sex worker, as well as various terrible things that should happen or be done to her. The warning is needed. It’s cumulatively rather overwhelming and makes you feel sick for humanity, even as each one is dissected, commented on and ruthlessly pilloried.
On the upside I’m surprised and delighted to hear Ford, an Australian, acknowledge not only Ngāi Tahu but also Ngāi Tūāhuriri (Christchurch sits in the traditional rohe/territory of this Ngāi Tahu hapu) and to use “Aotearoa” in preference to “New Zealand” because a friend of hers has challenged her to use indigenous names as a statement against colonialism. Also, her pronunciation was better than average.
But back to the trolls. Reading the messages Ford has received from various men makes you wish that they really were misshapen goblins living under bridges and not actual humans walking around with a cellphone in their pocket and the notion that they can say whatever they want to another person, if that person is a woman, with a complete lack of consequences. This is a situation that Ford has tried to turn around as she frequently adopts a “name and shame” approach. This may seem harsh but when you read the things that men have said to her it seems more like a public service than anything. The irony is, though Facebook is happy enough to be the medium of choice for threats of sexual violence and abuse by these trolls, the sharing of such by Ford often violates their “community standards” and has sometimes resulted in her account being blocked. But not those of the people doing the abusing.
Well, that seems a bit screwed up, Facebook. But Ford acknowledges that Facebook has its claws in us and a boycott simply wouldn’t work. Possibly advocating for a change to the laws around online abuse might help.
Ford has other helpful suggestions for dealing with sexism and sexist behaviour such as forcing someone to explain their sexist joke, with “I don’t get it. Why is that funny?” or pretending not to hear the sexist/offensive thing and forcing them to repeat it once or even twice. This subtly shifts the power dynamic in the interaction.
In the online world she is in favour of out and out mockery (with reference to Harry Potter and the boggart – your greatest fear that can only be vanquished by laughing at it). Ford advised deploying a series of gifs, the following of which is my favourite.
This was a really illuminating, funny, and challenging session but one which only a handful of men attended and relatively few young women, two groups I really feel would have benefitted a lot from the realness of Ford’s feminist experiences (and rude jokes about her genitalia).
As it was it ran overtime and nobody wanted to stop, least of all Ford herself. But the talk was being recorded so I’d recommend giving it a listen when it becomes available or –
Far back on the Left Bank, there is a secret quarter.
A warren of quiet streets sandwiched between boulevards where little traffic moves. On a corner stands a building with a turquoise door – Number 37
Set over a hot summer in a shabby corner of Paris we are introduced to the residents of Number 37. Heat is central to the novel and it is what binds the stories together – from a city tense with heat and boiling tensions over nationality and immigration, to feverish dreams, and the languid and stifling air of the apartment block.
A debut novel from Fran Cooper this book is character driven, and if you don’t like or at least empathise with them then maybe this won’t be the book for you. Some I liked better than others and for some the more I knew about them the less they interested me. But others have stuck in my memory.
This novel is really a series of vignettes about the neighbours loosely coupled by the building they share and the city they live in. Sometimes their lives overlap and sometimes they are oblivious to the lives of others around them.
Through Edward we are introduced to the building. Edward has come to Paris to escape his own grief and an offer of an attic room by his friend Emilie brings him to Number 37 and the world of Frederique and her bookshop, Anaïs and Paul, Chantal and Cesar, Madame Marin and her beige husband, Isabell Duval, Monsieur Lalande, Amina and Ahmed, and the homeless man, Josef, who watches all the comings and goings at Number 37.
These Dividing Walls depicts a microcosm of society and features a cast of troubled characters – those living with grief, or looking for escape from it, night-time keyboard warriors, misguided ‘everymen’, and those lost in their own lives. “This is not the Paris you know” but maybe you may recognise these same characters living in your own community.
Before we talk about the story – volume one in a trilogy to come, let’s go over what we know about the author…
She spent her childhood in Ithica (US) living on the edges of a large forest
She has qualifications in Creative Writing, and Material Science and Engineering
She traces her own lineage back to Harald Fairhair (Harfagr – the first King of Norway)
She enjoys a life of travel, food & competes in Strong-Woman events
Fair to say then that she’s got the background to deliver some knowledgeable and interesting stories and I’m very pleased to say that this first installment of her trilogy is richly layered with culture, has plenty of grit and action, and keeps decent pace while outlining the lives of the people of ancient Norway.
The story is centred around a brother and sister, Ragnvald and Svanhild, as they negotiate the brutal realities of life in times of upheaval and uncertainty.
Ragnvald has been betrayed and left for dead by an assassination attempt orchestrated by his step-father and embarks on the slow road of obtaining a satisfying vengeance – all the while trying to ingratiate himself into the fold and remain useful to the young man who would be King of a united Norway, Harald Fairhair.
Meanwhile Svanhild has her own worries. Suffering abuses at the hands of the stepfather who wants her out of the way, he tries to marry her off to a local Jarl. But hearing of Ragnvald’s survival she is desperate to be reunited with her brother and protector so flees to find him – her story takes some interesting turns, none of which I will write about as I’d prefer you read the book, but suffice to say life unfolds in unusual and unexpected ways for all of us and Svanhild’s story is equal parts light and dark.
The most impressive aspect of this book is the way in which the author describes events and drives the plot by placing events into cultural context. A great example of this is after Ragnvalds survival and recuperation from his “near-death experience”. His plan to seek revenge entails arriving at the annual ting, a yearly gathering of the Kings and Jarls of Norway, and following the traditional route of challenging his rival to either a formal duel or recompense in front of witnesses and within their framework of honour – not your usual story of confrontation, and clever writing makes this an engaging device that carries the plot along nicely.
The action scenes are brutal, blood, and injuries occur to significant characters – there’s nothing worse than a lead character who is seemingly immune to everything that befalls everyone else! There is an amount of battle tactics but it’s not overly done, and the common folk are never forgotten.
She is also very good at her descriptions of place, giving the reader a good sense of the landscape, environment, and weather conditions, and how these affect the character, the plot, and the action.
Also, by centring the story on a young man and a young woman the author is able to demonstrate the cultural expectations, limitations, and values of young people living in that environment and under those circumstances. It gives great depth and width to the story and provides a broader avenue of access for readers while giving a greater cultural context to the times.
So with strong characters, a beaut story of revenge, lots of well described battle-action & an amazing sense of place, this book ticks a lot of boxes and stacks right up against The Long Ships!
I find myself drawn to diaries and letters that record a soldier’s experiences of World War I. They are often intelligent, interesting and informative; and diary entries in particular can paint a vivid picture of what these men had to endure. It is never far from my mind that more often than not they chose to go to the other side of the world to stand side by side with strangers to defend the Empire and ‘see some action’. But I couldn’t help but wonder what sort of experience Māori had compared to Pākehā. They were just as eager to travel to the other side of the world and fight for Empire and country as their Pākehā counterparts.
But the Māori contingent were up against it from the beginning. Initially the Government wouldn’t allow them to fight at the front line due to the terms of the Treaty of Waitangi preventing them from participating in a European War. Concession was instead made for Māori to provide garrison, engineering and construction duties to support the war effort. However, it wasn’t long before they became the reinforcements as the allies suffered heavy losses.
This is how I found The Last Maopo by Tania Te Rangingangana Simpson. This is the very moving story of Wiremu Maopo and Phoebe Prentice – separated by war and the misguided intentions of her parents; they were destined to live out their lives apart. They were having a secret love affair while living at Taumutu, prior to Wiremu leaving for war, and he sadly would never know that he had fathered a little girl with Phoebe.
Phoebe’s parents effectively stole her daughter Marjorie Joyce from her and had her adopted out to a loving family. It would be many years before Phoebe was reunited with her daughter as she never stopped looking for her. The tragedy is that Wiremu never knew he was a father and Phoebe never searched for him either as she was told that he died in the war. Wiremu wrote letters to Phoebe but never heard from her as they were destroyed to sever the connection she had with him, so he assumed that she had lost interest. She married 2 other men in her lifetime but maintained that Wiremu was her one true love.
The Last Maopo is their story – brief as it was. It is the result of 20 years of research by Tania Te Rangingangana Simpson. She pieces together peoples recollections, historical facts and Wiremu’s letters home to long time friend Virgie Fincham, from the more than 3 years he spent on active service. Their friendship and correspondence continued after the war when Wiremu returned to New Zealand to recover from a bad bout of pneumonia. Over the years his once large family had diminished until only Wiremu and his sister remained. Sadly she also died far too early which left him, as far as Wiremu knew, the last of his family line.
This makes it all the more fortuitous that events aligned to once again bring the Maopo family line into being. What an incredible gift to have the letters of our ancestors bring your family’s heritage to life. This is a very poignant book to take on but well worth your time. In addition to the personal story it is wonderful to see the high esteem the Māori Pioneer Battalion were held in for their bravery, work ethic and good natured camaraderie. If you are like me and enjoy reading historical diaries and letters, why don’t you try these:
From Saturday 12 August to Saturday 2 September at Te Hāpua: Halswell Centre, Tibetan monks will be constructing a sacred cosmogram grain by grain with crushed marble coloured sand, representing a world in perfect harmony. There will be events including public talks and activities for children.
Balance and Harmony: The Creation of a Sand Mandala will open at Te Hāpua: Halswell Centre with a ceremony on Saturday 12 August at 10.30am when the monks will perform a consecration service and pour the first grains of sand after being welcomed by local iwi.
The monks will slowly build up the mandala, labouring over their work for hours at a time as they place one grain of sand after another to realise an intricate symbolic design in vivid colour.
After painstakingly placing the elements of the cosmogram, the grains will be brushed away, signifying the impermanence of all things. This ancient art form was an integral part of Indian Tantric Buddhism.
Explore all the events related to Balance and Harmony: The Creation of a Sand Mandala:
Compassion, love, and patience
Sunday 13th, 20th, 27th August 11am to 12pm Free to attend, no bookings required. The Geshes (monks) will give talks in the library on how to cultivate compassion, love and patience from their training and perspective. This will cover ways to increase wellbeing and reduce internal emotional conflict. Known as the ‘four noble truths’ this will be discussed for practical everyday use, not from a religious perspective.
Inner Harmony and balance Saturday 19th and 26th August 2pm to 3pm Free to attend, no bookings required.
While the Sand Mandala is being created we will be hosting public talks by the Tibetan Monks. The Geshes will talk from their training and perspective on inner harmony and balance.
Children’s Activity: The Creation of a Sand Mandala
Sunday August 20th and 27th 2pm to 3pm Please contact us to secure a place – phone 9417923 or email firstname.lastname@example.org Here is a unique chance to attend a children’s mandala making programme. The Tibetan Monks will draw a lotus flower and children will have the opportunity to use the proper tools to fill it in with sand. There will also be mandalas to colour and iPad mandala apps with library staff. This activity is not suitable for pre-schoolers – to get the most of this activity children must have the motor skills to manipulate the tools. Children must be accompanied by an adult.