Last Hanukkah my mother gave me a decorative wall hanging with the text of Asher Yatzar, also known as the bathroom blessing, the most hilarious benediction in the Jewish canon to any Hebrew school student. In a liturgical tradition with hundreds of formulas for giving gratitude to God at various special occasions, perhaps it should come as no surprise that traditional Judaism urges us to thank God each time we successfully emerge from the toilet. But tell that to a school age child. Or to my grown up self, trying not to giggle at my mother’s gift.
My mother does not practice Judaism and does not read Hebrew. But every year for Hanukkah, in a heroic act of motherly love, she ships appropriately-themed gifts across the country for both myself and my Labrador. The dog got a stuffed dreidel. I got a ceramic placard with the words of Asher Yatzar. I’m not sure she knew what it was.
Like most Americans, I was raised with what I consider a completely normal level of neurotic shame surrounding bathroom functions. An integral part of my toilet training were the instructions to close the door behind me, pull up my pants when I’m done, and don’t talk about what I did afterwards, especially not at the dinner table.
And, like most gender-variant people, that primer of bathroom shame was coated with an extra layer of fear and confusion: Will I scare someone in the ladies’ room today? Will I be safe in the men’s room? Is sitting down to pee an affront to my already insecure masculinity? Continue reading
They invented the term 100% trans Jewcore, and as Schmekel they are rocking our world! Keshet caught up with the members of the band – Lucian Kahn, Ricky Riot, Nogga Schwartz, and Simcha Halpert-Hanson – to talk about musical influences, what they’d love to see in the Jewish world, and what the heck “Jewcore” is, after all. We’re bringing you a longer post than usual, but you know what they say: one band, four Jews, lots and lots of opinions!
RR: “Jewcore” loosely refers to anything within the rock realm that has Jewish influences. It is a description that makes sense for us in this fortunate era of complicated genre classification. For me, the Jewish part of it is liturgical and other traditional tunes, and Israeli songs. As of a little more recently, I’ve been listening to klezmer bands, like the Klezmatics. The rock part of it is pretty eclectic. I listen to some classic rock, like the Doors and Jimi Hendrix, and as of more recently punk bands like the Dead Kennedys and Limp Wrist - yes I know, I got into punk way after the fact. I also like the Israeli riot grrrl bands Hamachshefot (The Witches) and Poliana Frank. The artists whom I would actually call influences though, meaning ones I have listened to long ago enough for them to be considered an influence, are the Smashing Pumpkins, Nine Inch Nails, Sleater-Kinney, the Distillers, the Smiths, and They Might Be Giants. But oddly enough, I grew up on showtunes and most of my music collection consists of jazz.
SHH: I think we all collectively came up with the term “Jewcore” as a way to describe our sound to inquiring minds. Our community in Brooklyn has coined the term “Transcore” to refer to bands like ours that have all trans* members and sing about trans* experience, so we just took that to the Jew level. That asterisk, by the way, denotes that the word “trans” in this context does not just mean “transsexual” but all folks that identify under the “transgender” umbrella – there’s great information here. I use the term “Jewcore” to reflect the unlikely combination of Jewishness with punk rock, rap, or hardcore – like what Schmekel does or what our friends Yiddish Princess does or what Moshiach Oi or SoCalled does. When you think “Jewish music,” you don’t think the kind of sound that we or the other bands I mentioned make.
In terms of influences, I love bands that think outside of the genre-box that they’re categorized in, like Against Me!, the Dresden Dolls, Modest Mouse, and Tool. I think it’s artists like those – that play with genre and keep genre flexible, that produce really interesting and ever-relevant sounds.
NS: I don’t know who came up with the term “Jewcore.” I have referenced our sound as queercore, transcore, and “yidcore.” Lucian has used the term Schtickrock to describe us as well. I guess it doesn’t matter what you call it really. Our music is influenced by a large catalog from punk to polka, klezmer, and even some good ole rock and roll. Our lyrics talk about our experience as queer, trans* Jews. I would say that that more or less can define some aspect of “Jewcore.” My personal influences come from classic rock and lots of punk and ska, I could list some here but it hurts my head to think of all the bands and musicians I pull from.
Can we talk for a moment about the infamous matza photo shoot with Amos Mac? What was that like? What were the responses – in general and, you know, from your mothers?
LTK: Dirty jokes are the matzoh meal that holds my family together, so even my grandma laughed at the pictures. Actually, she’s a psychologist and used to be a sex educator back in the ‘70s, so it’s hard to shock her with something as innocuous as a bunch of half-naked Jews covered in unleavened bread. As for the rest of the world, I was surprised that some of our fans interpreted those pictures as sexy. In fact, The Advocate called us sexy and reprinted one of the matzoh shots. Personally, I was going for ridiculous. Is sex really a viable option when there are dry crumbs involved?
RR: I’m sure my parents have seen these pictures but we never mentioned them. Honestly they do scare me a little because my other career is teaching, so I just hope they don’t get into the wrong hands. But hey, you live once; how many people can say they posed naked for an international magazine with matzohs?
NS: I felt like a schnitzel by the end of that shoot. Before we did the matzoh photo, we took a photo of Ricky pouring wine into my mouth and I got covered in it. Then we rolled around in matzoh… plus the lights, I was ready to be served. On the plus side, my boyfriend really enjoys the picture.
SHH: I have to admit I was pushing a lot of my boundaries posing for that shoot – there were more than a few moments with that picture in particular in which I felt, exposure-wise, like I was at the gyno. We all sang Echad Mi Yodeah [Who Knows One, a traditional Passover song] for most of that photo, to loosen up (of course). The shoot was in a massive warehouse with dividers between studios, so the entire first floor heard us singing about knowing one G-d, two tablets, etc. It was a unifying moment for me with the band — being stark naked on the floor with matzoh shards, singing about HaShem.
I’ve heard you’ve been upset after certain interviews that focus more on your bodies then your music. Do you get tired of educating the public on gender issues?
LTK: To be honest, at this point I just find it boring, which is actually a privilege. I’ve been pretty much done with physical transition for over two years, and I’ve been with the same boyfriend for almost as long, so I don’t have to think about the fact of my trans body on a daily basis anymore. It still comes up in random ways, such as dealing with doctors or bureaucratic paperwork, but since I’ve mostly come to peace with my body, I don’t feel like talking about it all the time. I’m definitely at a different place now than I was when I wrote the lyrics for the “Queers On Rye” album.
RR: Yes. I get tired of it both with the public as a performer, and as a regular person. I also happen to occasionally do some educating at LGBT Jewish retreats and I don’t mind educating in a time and place where that is the intended goal. I just don’t like being asked about my body in a casual social setting, or when press is more interested in our transitions than our music.
NS: The focus that many non-trans people put on trans and gender non-conforming bodies is sometimes overwhelming. As Ricky said, when there is a time and a place, sure we can talk about it. We are people also and do other stuff. In this case we are a band that performs and plays music about many subjects besides our bodies.
This happens, unfortunately, within the queer community as well as out in the general public.
I recognize that I will forever have to qualify myself to people who have never before met a trans* person and that until olam haba [the world to come] becomes olam hazeh [this world], educating will be a fact of life, but I am especially tired of teaching specifically transmen about why I’m not one of them and qualifying the existence of genderqueer as a separate gender. It’s really disheartening to me that so many trans* people have internalized the sexism and binary mentality that made it difficult for them to realize themselves to begin with.
Can you discuss the queer Jewish music scene? Where can people go to find new bands and artists?
RR: The Shondes, Athens Boys Choir, Y-Love, Isle of Klezbos, Metropolitan Klezmer, Yiddish Princess, Gay Panic, GLTR PNCH (pronounced “Glitter Punch”), and Evan Greer are all great artists to check out. And I’m sure I could name more if you give me some time. Some of those are queer and Jewish, some just queer, some just Jewish. Where to go is wherever they are playing.
NS: There is an amazing NYC/Brooklyn queer and queer Jewish music scene. Multiple nights a week one can find a venue playing rad music .
SHH: I feel really lucky to live in New York City and be inside what I consider the pulse of queer Jewish music. The big names in klezmer — the Yiddishist scene in general tends to feel pretty queer — are all here playing in synagogue basements and concert venues around the city. A lot of Jews For Racial and Economic Justice (JFREJ) events, like their annual Purimschpiel, bring in queer Yiddishist artists and klezmorim. As far as how to find out about new bands and artists, I’ve found Facebook groups an immensely helpful tool to get to know my community and all the innovation happening in it. Currently, I belong to Young Jewish Brooklyn, Brooklyn Jews, Thursday Night Chulent, Trans* and Judaism, and Punk Jews and all of these groups in one way or another have turned me onto artists and musicians I hadn’t previously heard of touring both across the country and around NYC.
I’d love to get more personal about what being a part of Schmekel means to you – to be making music as part of a Jewish gender non-conforming group.
LTK: If we’re getting personal, to me being part of Schmekel means having three siblings to rock out, celebrate the holidays, get through hard times, go on road trips, and joke around with. Schmekel is home to me, which is probably not a sentence that a lot of people have uttered.
RR: This didn’t start out as a political statement, but Jewish trans visibility is certainly important. Mostly, I like making the kinds of music I like and singing from a queer perspective at the same time. And also everything Lucian said.
NS: Ditto to what Ricky and Lucian said. I am not actually a musician at all… I picked up the bass for the first time in 10 years to get to make music with these folks. Ricky and I were in a band when we were 17. It kinda sucked in that awesome high school garage band way. I continued to always want to be a rockstar… but never thought of pursuing it, till Schmekel happened.
SHH: Schmekel to me has been an experience of pushing myself to take my art and my identity in two presently disparate groups seriously. It has been a process of coming together with three other people with varying degrees of shared experiences in the Jewish world and in the trans* world and working together to build bridges with each other and others around us. It’s been an amazing opportunity to have come to such a family space with this band and to have seen the fruit of that relationship be a Yeshayahu-worthy vision of Jewish unity across religious convictions and personal identities.
Given, amongst all of you, your many and varied experiences of inclusion and exclusion in Jewish community: what would you like rabbis, teachers, and other leaders, to know?
NS: Hold the judgement. It is the purpose of people in leadership positions to help facilitate a supportive environment and assist those in search of a relationship with community and G-d. It is not their, or any other person’s, place to judge or dictate how one should pursue their path. Leaders and teachers and rabbis are there to present halacha, discuss, assist, and support. Not to shut down, excommunicate or pressure an individual in any specific direction. Also, take the time to educate yourself: it is hard to self-advocate all the time. When someone is coming to you, they are probably coming for support and guidance, and it is worth it to be in the know about what the community needs are to better help.
RR: That gender is complicated. I would love for rabbis to read some gender theory books and talk to queer and trans people and the doctors and therapists who deal with us, and formulate an informed opinion about how they want to define gender. There is a movement of acknowledging gender in Judaism as a social category and not just a biological one among halakhically committed Jews, and that movement also has insightful things to say that I would love for other rabbis to check out. Let’s face it, our existence presents a challenge to their observance. It also presents a choice to either take the easy route and dismiss our experiences and insist that our queer and trans identities aren’t real, or do the work that it takes to keep us Jewish and to keep us safe and emotionally healthy. They don’t need to compromise their religious practice, but the Jewish thing to do would be to learn about our experiences and respect us as human beings. I would like for teachers to know that teachers often gender-police their students without being aware of it, and it is damaging. I encourage them too to educate themselves about the experiences of their queer and trans students.
SSH: I would like Jewish leaders to know that kol yisroel arevim zebazeh [all Jews are responsible for one another] applies to all Jews everywhere and that “Jew,” thank G-d, comes in many profoundly different manifestations — all of them Torah sanctified. Education — Trans* 101 workshops, learning about queer sexuality, patriarchal oppression as well as how gender is a mutable idea rather than a static fact — has to be a priority to understand each other. HaShem put us all together as Am Yisrael — the idea that the mere existence of one Jew invalidates the existence of another is not a productive way to bring about the messianic era and will only deter the healing that klal yisrael [the entire Jewish community] was created to bring about for the world.
You can catch Schmekel at:
Werk Those Pecs: Valentine’s Edition
Saturday, February 16th, 2013
SlateNY, 54 W. 21st St.
Doors at 9pm
A benefit for Werk Those Pecs, an organization dedicated to raising trans visibility by funding gender-affirming surgery, supporting queer businesses, and showcasing queer artists.
With the holiday of Simchat Torah coming up, rabbinical student Becky Silverstein considers how the Jewish calendar lets her renew her relationship with the Torah each year – and how it reminds her to use our sacred text as a tool, and not a weapon.
Eisegesis: an explanation of a text in which the interpreter’s own biases and assumptions are read into or placed upon the text.
As an educator who has worked mostly in experiential and informal educational settings, I know a lot of icebreakers and community building activities, not to mention name games. Last fall, as a visiting rabbinical student in a liberal yeshiva, I learned a new game that was intended to serve as both an icebreaker and a way for people to learn about each other. The name of the game was “eisegesis.” We, students and our teachers, gathered in small groups. Slips of paper with verses from that week’s Torah portion were distributed and directions were given: read the verse and share with the group how that verse describes a part of who you are, a part of your life, or a part of the community that you are coming from.
I looked at the verse in my hand just as it was being read aloud: “A woman shall not wear man’s clothing, nor shall a man put on a woman’s clothing; for whoever does these things is an abomination to the Adonai your God (Deuteronomy 22:5).” I panicked.
As the only gender non-conforming person in the room and one of only two out LGBTQ-identified students in the community at the time, I had not yet decided how, if, or when I was going to come out and whether I would discuss my gender identity as it relates to my identity as a rabbinical student. The go-around began. A male teacher shared how his running in spandex shorts might be considered too effeminate. Another teacher asked him what he would do if his son wanted to wear a dress, making it clear that there was only a question about the father’s response if this happened once or twice. After that the son’s behavior would clearly need to be corrected. Another shared the first time she wore pants in her religious community. Shaking, all I could say was, “just another example of how the Torah can be used to oppress people.”