TOLEDO STREETS NEW SP APER Issue 162 Holy Toledo $1 One dollar suggested donation. Your donation directly benefi ts the Vendor. Please only buy from badged Vendors. Importance of Food in the Jewish Traditions The Islamic Center of Greater Toledo Holy Trinity Greek Orthodox Catherdral Private Eid Al Fitr gatheriing in Perrysburg with Bengali Muslims Challah Bread photo provided by Mary Bilyeu. All other Photos by Doug Hinebaugh The Catholic Church in Toledo has evolved over the past century. So has the faith of TSN team members Doug Hinebaugh and Ben Stalets Page 6 Cedar Creek Church is a vibrant nondenominational Christian community known for its contemporary worship, large gatherings, and outreach programs that serve people across Northwest Ohio. Spectacular aerial photos of places of worship by Doug Hinebaugh. Page 8 INSPIRING HOPE • FOSTERING COMMUNITY • CULTIVATING CHANGE
TOLEDO STREETS NEW SP APER October Issue 162 3 Sacred Grounds: Growing Native Habitats, One Faith Community at a Time When fi lmmaker Katherine Zimmerman released her documentary segment Sacred Grounds as part of a National Wildlife Federation project in the Chesapeake Bay, she planted more than just ideas about conservation. 4 Angels in the Sky: Lifeline Pilots Offer Flights to Patients in Need Accessing specialty medical care can be a challenge for those who live in rural areas. Thanks to a team of volunteer pilots, those who live in the Great Lakes and Midwest areas can get the care they need. 5 Indian Celebrations Bring Color, Community and Culture to Northwest Ohio In the Toledo and Bowling Green areas, cultural diversity continues to enhance community life. 6 Finding Faith in Toledo: How Catholicism Shaped a City and Its People Toledo’s landscape is peppered with signs of the area’s largest religious denomination – old cathedrals, Catholic schools, social service buildings and – on Fridays in the spring – fl iers for parish fi sh fries. 8 Building Bridges: Imam Aboelzahab and Toledo’s Islamic Roots Toledo is also home to Angels in the Sky: Lifeline Pilots Offer Flights to Patients in Desmond Jr. (middle) with Desmond Sr and pilot Carl Hall (left ) a vibrant and growing Muslim community whose history stretches back nearly a century, deeply enriching the cultural and spiritual fabric of the city. 9 A Seat at the Holiday Table: Food, Faith, and Community in Toledo’s Jewish High Holidays As this issue of Toledo Streets Newspaper goes to print, the Jewish community is in the midst of its month-long High Holiday season. 10 Toledo’s Houses of Worship Aerial Photos by Doug Hinebaugh 13 Fasting Beyond Faith TSN Staff Writer, Angela Jennings, discusses honoring the principles Ramadan represents: discipline, gratitude, humility and empathy for those who suffer, even though she was raised in an Orthodox Christian tradition. / Major Religious Holidays in Toledo 14 The Power of Prayer By Dr. LaToya Williams Power is not passive! It is assertive, explosive and noticeable. 15 Paganism and Wicca in Toledo — a brief history and where the community stands today Toledo’s Pagan and Wiccan communities are small but longstanding, woven into the city’s spiritual tapestry for decades. 16 Obituary for Pope Francis: Advocate of the Marginalized, Uncomfortable Admonisher and Unfi nished Reformer With the death of Pope Francis, the world has lost one of its most powerful moral voices. Page 2 17 Advocates Fight Proposed Increase to Punishments for Camping in DC On 10 September, President Donald Trump’s executive order to temporarily take control of DC’s police force expired. The same day, the US House Committee on Oversight and Government Reform met to discuss a set of bills seeking to exercise Congress’s authority over DC.
Sacred Grounds: Growing Native Habitats, One Faith Community at a Time By Angela Jennings, TSN Staff Writer When fi lmmaker Katherine Zimmerman released her documentary segment Sacred Grounds as part of a National Wildlife Federation project in the Chesapeake Bay, she planted more than just ideas about conservation. For many, the fi lm was an invitation to think differently about how communities can care for the land around them. For Hal Mann, that message was transformative. “I was helping Katherine when she fi lmed here,” Mann recalled. “Afterward, a group of us felt so inspired that we wanted to create something similar in Toledo.” That spark of inspiration has since grown into Sacred Grounds Toledo, a thriving community initiative that certifi es faith organizations for cultivating wildlife habitats on their properties using native plants. Zimmerman’s fi lm highlighted the simple yet powerful truth that faith communities—often with land, volunteers, and a desire to live out their values—are uniquely positioned to model ecological stewardship. After watching the Chesapeake Bay project unfold on screen, Mann and a small group of colleagues decided that Toledo could follow in those footsteps. “After the fi lm, we knew we didn’t just want to admire the idea,” Mann said. “We wanted to act.” Toledo became the second pilot project after Ann Arbor, Michigan, to embrace the Sacred Grounds concept. With a twelve-person team that included organizers like Sanja Jennings, the Toledo group began reaching out to local congregations. The effort quickly took root. Sacred Grounds Toledo now partners with 34 faith communities spread across Northwest Ohio and Southeast Michigan, as well as Cleveland, Detroit, Ann Arbor, Traverse City, and Grand Rapids. Collectively, the network touches nearly 140 different congregations across the region. The program offers free certifi cation to congregations that make a commitment: restore their property with native plants, create habitat for pollinators and wildlife, and steward their land in ways that benefi t the larger ecosystem But the impact goes beyond plants and pollinators. Sacred Grounds has become a way for congregations of different traditions to fi nd common ground. Whether churches, mosques, synagogues, or temples, faith communities are discovering that care for the environment is a shared value. Toledo Streets and its vendors are a powerful, community driven solution to the problem of homelessness. Be a part of the solution. Meet Vendors Continue to Page 4 Buy a Paper Get Informed Take Action • Vendors -- the people who sell the paper -- are at the core of Toledo Streets' mission. Each year more than 70 indiviuals work as vendors with Toledo Streets. At any given time, more than 25 vendors are at work, in the rain, snow, or heat. Vendors play an active role in the management of TS, meeting regularly to discuss issues of concern and even serving on our board. • With the money made selling the newspaper, vendors are able to secure basic needs, independence and dignity, and work toward obtaining housing. Vendors buy papers for a quarter and sell them for a $1, keeping all income and tips for each sale. Toledo Streets tries to tie its editorial to three basic principals: • Inspiring Hope, Fostering Community, and Cultivating Change. We are a member of INSP, our global organization of street papers around the world which provides us with content relevent to social justice, homelessness, and street community around the world. • Donate to the organization and give vendors experiencing homelessness and poverty a hand up. It supports not only the paper but also issues throughout NW Ohio. • Volunteer your time and expertise and help the organization grow. • Share Toledo Streets with your network, and tell people about the organization. Page 3
Continued from Page 3 Native plants form the backbone of local ecosystems. They support pollinators, provide food for birds, and improve soil and water health. Unlike non-native ornamentals, they thrive in local conditions without excessive fertilizers or pesticides. By encouraging congregations to replace lawns or exotic landscaping with native species, Sacred Grounds is creating small but vital patches of restored habitat across urban and suburban areas. Piece by piece, these patches connect into larger networks, helping wildlife survive and ecosystems fl ourish. Sacred Grounds Toledo was cofounded by Hal Mann and Marilyn Dufour, who saw the potential for a grassroots movement to fl ourish. The two quickly drew in a network of volunteers and leaders, including Tiffany Jones, to help carry the mission forward. The team understood early on that certifi cation alone would not be enough. Some congregations had land but limited resources. Others wanted to participate but didn’t know where to start. The Toledo project responded by creating a native plant sharing group, which directs communities to grants, connects them with experts, and distributes plants to those with little or no budget. “It’s really about sharing,” Mann emphasized. “Sharing knowledge, resources, and plants so that everyone can take part.” Perhaps the most remarkable outcome of Sacred Grounds Toledo is the way it weaves together people. A church in Toledo might share plants with a synagogue in Ann Arbor. A mosque in Detroit might swap seeds with a congregation in Cleveland. Through these exchanges, communities are not only rebuilding habitat but also forming relationships across geography and faith. Pilot Jason Smoker (middle) with Ada, and Ida Sacred Grounds also demonstrates that environmental care doesn’t need to be expensive. By pooling resources and working collaboratively, even small congregations with limited funds can transform their grounds into thriving ecosystems. Sacred Grounds Toledo continues to expand, with new communities signing on each year. Its digital presence— sacredgroundstoledo.org and the Sacred Grounds Toledo Facebook page— helps spread awareness and connect volunteers. FREE ART #ADAMsARTDROP What started as a moment of inspiration from a fi lmmaker’s lens has blossomed into a regional model for ecological and spiritual renewal. Sacred Grounds Toledo proves that when faith communities join forces, they can do more than beautify their grounds. They can become leaders in conservation, stewards of creation, and partners in healing the land we all share. “In the end,” Mann refl ected, “this isn’t just about plants. It’s about hope; hope that we can care for our earth together, and leave it better than we found it.” UNITING ARTISTS SINCE 2021 Page 4 Angels in the Sky: Lifeline Pilots Offer Flights to Patients in Need Interview by Ed Conn Written by Karen Gerhardinger Accessing specialty medical care can be a challenge for those who live in rural areas. Thanks to a team of volunteer pilots, those who live in the Great Lakes and Midwest areas can get the care they need. “LifeLine Pilots fl ies patients from rural areas directly to destination cities of specialty hospitals, including Cleveland Clinic, Mayo Clinic and MD Anderson - at no cost to the patients,” said volunteer Phil Ellis. “In my 34 years in healthcare, I’ve seen no organization offering such a remarkable and game changing service. I was delighted when they invited me to join their team.” Ellis, now a Maumee resident, describes how pilots pick up passengers in their local communities and fl y them to their destination and back home, usually for multiple appointments. “It is all made possible by volunteer pilots who donate their time and resources, as well as an incredible administrative team,” he said. Founded in 1981 by Wanda Whitsitt of Illinois, LifeLine Pilots’ mission is to coordinate free air transportation for passengers with medical and humanitarian needs. What began as a small group in Illinois has grown to hundreds of FAA-certifi ed pilots who volunteer to donate 100 percent of fl ight expenses. “I strongly believe that every person should have equal access to medical care,” Ellis said. He describes how one patient, who was battling cancer, was fl own to Houston over 160 times. “Imagine the cost of 160 round trip commercial fl ights, plus the physical and emotional burden of air travel, which would have involved connecting fl ights at major airports,” Ellis explained. “Our pilots picked her up at her local rural airport, fl ew her to Houston for treatment and brought her home – all at no cost. That is why I am so proud to be associated with this outstanding organization.” The core values of LifeLine Pilots include safety, collaboration, continuous improvement, quality service, respectfulness and stewardship, but safety is always No. 1. All pilots have a minimum of 250 hours of fl ight command, have successfully completed the AOPA Public Benefi t Flying Course and have a certifi cate of completion from the FAA regarding fl ight status and LOCATED AT CORNER OF adams and 16th STREETs
current licensure. To date, LifeLine has an unblemished safety record. Most volunteer pilots own singleor twin-engine aircraft and can fl y between 100 and 1,000 miles. LifeLine also partners with similar organizations to accommodate destinations beyond 1,000 miles. Patients must be ambulatory and have written referrals from a licensed physician for treatment at these specialty facilities. About 20 percent of the fl ights are humanitarian in nature, such as parents who must travel when a child is in a distant hospital, or a family member who is traveling and has been hospitalized. Lack of transportation to the closest metropolitan airport, the cost of commercial air travel, as well as the physical demands of navigating large metropolitan airports — where the risk of missed connections is common – makes LifeLine a necessity for many patients. “Keep in mind, most of these medical specialists book appointments out months in advance. One missed connection and the patient goes home, untreated. Most of these severe medical conditions cannot wait prolonged periods of time for treatment,” Ellis said. Once the team receives a request, along with a physician’s referral, the pool of pilots are informed and signed up. “We are fortunate to have a huge network of pilots, so we can accommodate these requests quickly and effectively,” he said. LifeLine Pilots works with providers and local hospitals, as well as community organizations such chambers of commerce, Rotary clubs, United Way chapters and Kiwanis, to share information about the service with their communities. Still, more could be shared, he said. “I wish our service was commonly known in every hospital, every community organization and every local government offi cial’s offi ce. Awareness is our greatest challenge,” he said. For more information, visit www. lifelinepilots.org or email Phil. Ellis@lifelinepilots.org. Also visit Facebook and other social media for posts about the program. Indian Celebrations Bring Color, Community and Culture to Northwest Ohio By Ed Conn, Creative Director, TSN In the Toledo and Bowling Green areas, cultural diversity continues to enhance community life. One of the brightest examples comes from the Indian community with its rich traditions rooted in a wide array of religions. Celebrations of the different religions of India bring a kaleidoscope of color, music, food and tradition to Northwest Ohio. A Growing Community Over the past few decades, the Indian population in Northwest Ohio has steadily grown, thanks to the University of Toledo, Bowling Green State University (BGSU) and major employers like ProMedica, Owens Corning and First Solar. Families and students from across India now call the region home, carrying with them centuries-old traditions that have become fi xtures in the area’s cultural calendar. The Hindu Religion in India The majority of the world’s population of Hindus reside in India where about 80 percent (1.14 billion) of Indians are Hindus. In fact, Hinduism was born in India. The name, “Hindu,” is the Sanskrit name for the Indus River, “Sindhu.” Ganesh Chaturthi, Navarathri and Diwali are three of the major Hindu celebrations that occur in the fall. Another popular celebration, occurring in spring, is Holi. Festivals of Light, Color and Tradition The most widely celebrated festival in Northwest Ohio is Diwali, the Festival of Lights. Organized by local temples, cultural associations and university student groups, Diwali events often feature classical and Bollywood dance, devotional music, children’s performances and a feast of Indian food. Both Toledo and Bowling Green host Diwali galas that draw crowds of hundreds, including many non-Indian neighbors curious to experience the festival. In spring, Holi, the Festival of Colors, fi lls the air with joy and vibrancy. At BGSU and UT, students gather on campus lawns to toss brightly colored powders, turning the afternoon into a living rainbow. Music, dancing and traditional snacks round out the day, creating a playful celebration that Page 5 often welcomes participants from across cultures. Other observances include Navratri, marked with evenings of Garba and Dandiya Raas dancing; Ganesh Chaturthi, celebrating the beloved deity that helps to overcome obstacles, bless new beginnings and inspire intellectual pursuits; and national days like Independence Day of India, which bring together families for parades, cultural showcases, and fl aghoisting ceremonies. Anchors of Tradition: Temples and Associations Much of the organizing happens through community hubs such as the Hindu Temple of Toledo in Sylvania. Established in 1989, the temple has become not only a spiritual center but also a cultural anchor, hosting festivals, religious ceremonies and educational programs for children. In Bowling Green, the Indian Student Association at BGSU and similar groups at the University of Toledo play a vital role in keeping traditions alive for younger generations and introducing Indian culture to fellow students. More Than Festivals: Food and Friendship Celebrations are inseparable from cuisine, and Indian gatherings often highlight regional dishes — from spiced curries to sweet desserts like gulab jamun. Restaurants in the area, such as Tandoor, Deepam, Jewel of India and Bombay Kitchen, also join in by offering festival specials, giving the broader community a taste of India. A Shared Celebration What makes these events especially meaningful is their openness. While rooted in Indian traditions, they are often organized with an inclusive spirit, inviting the broader community to participate. Non-Indian residents regularly join in for Diwali or Holi, fi nding joy in the colors, lights and fl avors while also building friendships across cultures. Looking Ahead As the Indian community in Northwest Ohio continues to grow, so too does the visibility of its celebrations. These festivals are more than cultural showcases — they are moments of connection, helping to weave together the diverse threads of the region into a stronger, more colorful fabric. In the lights of Diwali, the laughter of Holi, and the rhythms of Navratri, Northwest Ohio experiences not just Indian Hindu traditions, but the universal spirit of joy and community.
Finding Faith in Toledo: How Catholicism Shaped a City and Its People A Conversation about Religion with Ben Stalets and Doug Hinebaugh By Kelly Sankowski Photos by Doug Hinebaugh Toledo’s landscape is peppered with signs of the area’s largest religious denomination – old cathedrals, Catholic schools, social service buildings and – on Fridays in the spring – fl iers for parish fi sh fries. The city’s Catholic roots trace back to the waves of immigrants who moved to the city in the 19th century to seek economic opportunities in the area’s burgeoning industries: the railroad, iron and steel manufacturing, and construction of the Miami and Erie Canal, to name a few. As these ethnic groups settled into their own neighborhoods, they built churches to serve as spiritual and cultural centers. Toledo’s fi rst Catholic church, St. Francis DeSales, was established in 1841 and soon after expanded to serve the German population. The current church, which still operates as a chapel on the corner of Cherry and Superior streets downtown, was built in 1870. The cornerstone of St. Patrick’s Catholic Church was laid in 1862 to serve the Irish population, St. Hedwig’s Church opened in 1892 for the growing Polish population, and St. Stephen King of Hungary opened in 1898 for the Hungarian community. As Toledo’s population grew, so did the number of Catholic churches and schools. In addition to the priests who served these parishes, religious sisters played a large role in the Catholic church in Toledo. In 1854, fi ve Ursuline sisters arrived in Toledo and founded the original St. Ursula Academy on Cherry Street to educate children of all grade levels. The order also served as teachers in a variety of Catholic schools, and founded Mary Manse College – a liberal arts college for women – in 1922. When the Diocese of Toledo was offi cially established in 1910 (it had formerly been part of the Diocese of Cleveland), the fi rst bishop invited Mother Mary Adelaide Sandusky, a Franciscan sister from Rochester, Minnesota, to work with Polish immigrant children. She brought 23 sisters with her, and in 1917 they founded the Sylvania Franciscans, who continue to run Lourdes went to All Saints Catholic School. His impression of it, he said, was “that Catholic school was for rich kids and Catholicism kind of felt like a rich person thing in general.” Now, in his 30s, Stalets has become interested in Catholicism and attends Mass regularly at All Saints. Hinebaugh, TSN’s photographer, moved in the opposite direction. He grew up in the ‘80s in Point Place, where his mom’s side of the family all went to St. John the Baptist Catholic Church, and then moved to Perrysburg Township, where he attended St. Rose Women Priests in 2013 and soon after was excommunicated by the Roman Catholic Church, which only ordains men to the priesthood. She founded Holy Spirit Catholic Community, which describes itself as an “inclusive Vatican II Eucharistic Community,” and has continued on after her death in 2023, but is not recognized by the Diocese of Toledo. For Hinebaugh, it was his grandmother’s death when he was a child that started his questioning of his family’s Catholic faith. “That shook me,” he said. “Because I was like, ‘no, what kind of good God would there be that my grandma who gave everything to be one of his children, and his servant, and she got taken that young, away from all of us?’ I was mad about that.” Around the same time, the Vatican released a document about “the pastoral care of homosexual persons,” which reiterated the Catholic church’s teaching that while it is not wrong to experience attraction to the opposite sex, it is a sin to act upon that attraction. “I couldn’t wrap my head around it,” Hinebaugh said. So, like many others have chosen to do, he left the church. Today, he says he looks back and is not bitter about any of it. St. Martin de Porres of Toledo University. For people who grow up in the area, including Toledo Streets team members Ben Stalets and Doug Hinebaugh, it is hard to avoid coming into contact with the Catholic church. Stalets, the TSN vendor manager, grew up in Rossford in a family that attended Lutheran services on holidays, and the contact with the Catholic church that he remembers most was his cousins who Catholic School through 6th grade, until he persuaded his parents to allow him to attend public school. He no longer considers himself Catholic. Just like the faith lives of these individuals, the Catholic church in Toledo has evolved over the past century. It has not been immune to the challenges that have faced the Catholic church on a national and global level, including rising secularism, the clergy abuse crisis and debates over some of the church’s teachings. Demonstrating one of these debates, a Toledo resident, Dr. Beverly Bingle, was ordained a priest through the Roman Catholic Doug Hinebaugh and Elsa Page 6 “I’ve got my own relationship and I don’t think I have to go into a house of God to be close to God,” Hinebaugh explained. “I think God is always in me and with me and I have my own conversations with him every day when I wake up . . . I don’t need to receive sacraments and do all that. To me, that just seems like a whole lot of steps that get in the way.” As Toledo’s population began to decline in the second half of the 20th century, so did the number of students Continue to next page
Continued from page 6 and parishioners at Catholic churches and schools. In the past few decades, many parishes have been consolidated and the diocese has had to fi gure out what to do with empty buildings left behind. Still, the infl uence of the Catholic church in the region remains, with the Catholic Diocese of Toledo currently encompassing 8,222 square miles across 19 counties in Northwest Ohio. It operates a network of schools that, in the 2023-2024 school year alone, educated 15,863 students from prekindergarten to grade 12. Each year, the diocese does an “October count” where they count the people in the pews each week to fi gure out the average Mass attendance, and in 2023, an average of 52,840 people attended Mass weekly across the 122 parishes in the Toledo diocese. Stalets started attending Mass after fi nding resonance with some of the theological aspects of Catholicism, such as the encouragement to not focus on the self, but rather on serving others. “I feel like I have approached life in the past fi ve years with more of the self-care aspect,” he said. “And what I really admired about what I kept fi nding as I dove deeper with Catholicism is the living outward aspect, and having little to no regard for the self, but more for the people outside of you. The community.” Working with Toledo Streets, Stalets has seen people of faith doing the work of serving people in need in Toledo, and that began to soften him toward the idea of church. He said a lot of people in his life “say a lot of really kind stuff about the people we should be helping and the things we should be doing, but so often the people who are actually doing the things are through a church organization, and that blew my mind.” In the Catholic church specifi cally, Catholic Charities operates 13 different ministries in the Diocese of Toledo. According to their 2024 annual report, in that year the organization provided 10,988 shelter bed nights, assisted 9,991 households through their Our Choice Food Pantries and served 62,182 meals to people in need, among other services. It is this emphasis on community that drives Stalets to attend Mass regularly. He noted the current “epidemic of loneliness,” and the fact that people are missing having the “third space” that churches provided for previous generations. “Our generation is really hyper-fi xated on this idea of being unique and lone wolf,” he said. “And I just don’t feel like there is as much joy and happiness that I have personally experienced from Page 7 trying to be unique and a lone wolf all the time.” When he goes to church now, the pews are not full, Stalets said. “Sometimes I get a whole pew to myself.” But he still has begun to fi nd community there. “I go there and I can breathe and see and smell. It is another social thing to do,” he explained. “I shake people’s hands. I talk to people. I have started to meet people, and now I recognize people . . . I walk away from it happy that I went.” Ben Stalets Photo courtesy of Ben
education and cultural life. The Islamic Center of Greater Toledo (ICGT), located in Perrysburg Township, became one of the fi rst purpose-built mosques in the United States. Completed in 1983, its striking architecture — with minarets and a dome visible from I-75 — became a symbol not just for Muslims in Toledo, but for the broader Midwest. It continues to stand as a beacon of faith, inclusivity and resilience. Imam Farooq Aboelzahab: A Steady Hand and a Compassionate Heart Among the leaders who shape Toledo’s Muslim community, Imam Farooq Aboelzahab holds a special place. Serving the Islamic Center of Greater Toledo for decades, Imam Aboelzahab is not only a spiritual guide but also a community bridge-builder. Born and educated in Egypt, Imam Aboelzahab brings with him a deep knowledge of Islamic scholarship and a heartfelt commitment to dialogue. He arrived in Toledo at a time when the community was growing rapidly and adjusting to new challenges — balancing tradition with American life, and countering misconceptions about Islam with openness and education. Building Bridges: Imam Aboelzahab and Toledo’s Islamic Roots By Ed Conn, Creative Director, TSN Photos by Doug Hinebaugh When people think of Toledo, they often imagine its industrial roots, the glass industry or its deep ties to the auto world. Yet Toledo is also home to a vibrant and growing Muslim community whose history stretches back nearly a century, deeply enriching the cultural and spiritual fabric of the city. Early Roots of Islam in Toledo The story begins in the early 20th century, when immigrants from the Middle East — primarily from Syria, Lebanon and Palestine — settled in Northwest Ohio in search of work and stability. Many came to work in the automotive industry or start small businesses, laying down the foundations of Toledo’s Arab-American presence. By the mid-20th century, these families began to organize religious gatherings in homes and rented halls, planting the seeds for formal Muslim institutions. In the 1950s and ‘60s, the Toledo Muslim community began fundraising for mosques, and soon Islamic centers emerged as central hubs for prayer, Under his leadership, the ICGT has become more than a mosque. It grew into a community center hosting interfaith dialogues, cultural festivals, health fairs and programs to support refugees and the underprivileged. Imam Aboelzahab believes strongly that Islam’s values of compassion, justice, and hospitality must be lived out daily — not just within the Muslim community, but in service to all neighbors. “He always reminds us that our duty to God is tied to our duty to humanity,” recalls a longtime community member. “He is patient, gentle, and wise. He carries himself with humility but left a deep impact on everyone he met.” Building Bridges Across Faiths One of Imam Aboelzahab’s greatest legacies is his work in interfaith relations. Long before such efforts were commonplace, he was sitting down with rabbis, priests and pastors across Toledo, nurturing friendships and building understanding. He believes that Toledo’s diversity was one of its greatest strengths, and he saw dialogue not as debate, but as a way to share stories, break bread, and grow together. Through events such as the annual International Festival at the Islamic Center, Imam Aboelzahab welcomes thousands of visitors of all backgrounds to experience Muslim culture, foo, and hospitality fi rsthand. Islam in Toledo Today Today, Toledo’s Muslim community is as diverse as it has ever been. Families trace their heritage not only to the Middle East, but also to Africa, South Asia and beyond. Mosques, Islamic schools and student organizations at the University of Toledo and Bowling Green State University all contribute to a lively and multifaceted Muslim presence. The community continues to grow, guided by the pioneering work of leaders like Imam Aboelzahab. His infl uence is still felt in the way the Islamic Center of Greater Toledo engages with the wider community — with open doors, educational programs and service initiatives that embody Islam’s principles of mercy and justice. A Lasting Legacy The history of Islam in Toledo is a story of resilience, faith and bridge-building. It is also a story of individuals whose leadership shaped a community’s identity. Imam Farooq Aboelzahab stands tall among them—a man who gave Toledo not just sermons and teachings, but a living example of kindness and faith in action. As Toledo continues to evolve, the contributions of its Muslim community — and the leadership of people like Imam Aboelzahab — remain a reminder that the city’s strength lies in its diversity and its ability to embrace many traditions under one shared home. Page 8
A Seat at the Holiday Table: Food, Faith, and Community forToledo’s Jewish High Holidays Text and Photos by Mary Bilyeu Community Relations Programming Specialist Jewish Federation of Greater Toledo As this issue of Toledo Streets Newspaper goes to print, the Jewish community is in the midst of its monthlong High Holiday season: Rosh Hashanah (the Jewish new year), Yom Kippur (the Day of Atonement), Sukkot (an eight-day harvest festival), Simchat Torah (marking the completion of the year’s cycle of Torah readings), and Shemini Atzeret (the end of Sukkot) … whew! It’s a joyous time of celebration, community, and tradition coupled with more serious aspects – introspection, remembrance, self-improvement, responsibility. And there’s food. Lots of food. Food is an essential part of virtually any holiday, whether it’s a religious one (eggs served at Easter or dates to begin each iftar during Ramadan) or secular (fl ag cake for the 4th of July). I’ve written extensively, and taught classes in the past, about the interconnectedness of faith and food traditions, as it’s one of my very favorite topics. What better way is there to discover a person’s heart – their history, their culture, their worldview – than by sharing a meal, particularly during a religious holiday that features once-a-year specialty dishes? “What relevance does this bread or vegetable preparation have to your faith – why is it important?” “How do you make this vs. how a fellow Baha’i or Pagan or Hindu from a different area of the world might prepare it?” “How has it evolved from your grandmother to your mom to you?” It’s the consummate conversation starter. Because it is essential that we learn about our commonality, our shared beliefs, and our mutual aspirations by communicating with each other. It is critical that we focus on our shared humanity rather than on our differences, which can sometimes seem insurmountable. And there is no more delicious way to accomplish this goal than through sharing food with others, nurturing community through conversation over a meal. Since the holidays are half over, and in my new house I don’t have a dining room to literally offer you a seat at my table, let me take advantage of this “Holy Toledo!” issue of Toledo Streets to talk about the foods of the High Holidays. Each has distinct items associated with it, full of symbolism. At Rosh Hashanah, we dip apple slices into honey with hopes of ushering in a sweet new year. We also eat foods that represent plenty – both the number of good deeds we should aspire to performing and the number of blessings we hope our family and friends might enjoy – such as breads topped with sesame seeds or, my personal favorite, everything bagel seasoning. Round items remind us of the cyclical nature of the year and the circle of life; classic options of this variety include braided challah and matzah ball soup – or, as I made last year, Matzah Fall Soup with autumn leaf-shaped pasta added. Sukkot invites families and friends to share meals together in a temporary outdoor structure called a sukkah; by welcoming others, you multiply the joy and nurture not only body and soul, but also relationships with loved ones. Because this holiday celebrates the harvest, fall’s glorious produce – for example, squash, pears, plums – is generally featured on menus. And we all know it can be chilly and rainy at this time of year, so warming soups and stews and casseroles feature prominently. Foods for Simchat Torah, which comes near the end of Sukkot, are also often a play on Torah scrolls, with blintzes or cabbage rolls as favorites. Yom Kippur is a fast day – no food or water permitted – lasting from one sundown to the next. But food is still an essential component, both ingesting suffi cient nourishment and hydration beforehand and also breaking the fast sensibly. Carbohydrates and light proteins, such as fi sh, are ideal; therefore, a bagel tray featuring lox is practically de rigueur! Noodle kugel (think of a rice pudding made instead with pasta), honey cake, and fruits can all usually be found on the table, perhaps accompanied by apple cider. And just as it is expected to break the daily fast during Ramadan in community, sharing the beauty and the bounty with others, the same holds true when Jews break their fast, as well. I must note that all of these dietary traditions can vary greatly by heritage. Here in Toledo, the Jewish community is overwhelmingly Ashkenazi, with ancestors who came from Central and Eastern Europe. The Sephardim (descended from those who were expelled from the Iberian Peninsula during the Spanish Inquisition) and the Mizrahim (originally from the Middle East, North Africa, and Central Asia) Page 9 share different customs based upon their geographical and culinary history. I could take up this entire issue with the dissertation I’d have to write to go over it all! But anyone who’d like to know (and maybe sample?) more is welcome to reach out to me: mary@jewishtoledo. org. Cooking classes, resources, connections to multi-/interfaith groups … I can point you in the right direction, or maybe put together a program myself. For me, the foods of the High Holidays offer an opportunity to eat intentionally, mindfully, seasonally, and locally. It’s a tradition for me to head to farmers’ markets, farm stands, and locally-owned grocers to gather ingredients for the various meals I’ll be preparing: honey, apples, sweet corn, herbs and spices, fl our, dairy products, vegetables and fruits, wine, and more. Toledo is blessed to be situated in the middle of a rich agricultural region, and the fall celebrations take place at peak harvest. Northwest Ohio has been so very kind to me – so heymish (Yiddish for warm, welcoming) – that it’s important to me to give back by supporting area growers and producers. Each one has a seat at my holiday table in a way, as we usher in the happiest, sweetest new year together. Matzah Ball Soup Ollie Bilyeu-Rochkind samples apples and honey at Rosh Hashanah
Toledo’s Houses of Worship Aerial Photos by Doug Hinebaugh Immaculate Conception Catholic Church St Paul’s Lutheran Church Good Shepherd Catholic Church Rosary Cathedral Page 10
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Bank Local. Reinvesting in the communities we serve. 202 N. Summit Street | Toledo, Ohio (419) 244-2020 www.genoabank.com Page 12
At the heart of these reactions lies something deeper: the internalized Islamophobia that permeates our society. Many in the West carry unconscious biases against Islam, shaped by decades of stereotypes and fear mongering. For them, Ramadan is not a universal practice of refl ection but a foreign ritual tied to suspicion. By fasting, I challenge these prejudices, and in doing so, I become a target of them. Yet what critics miss is that this practice is not about erasing who I am. It is about expanding my capacity for empathy. Fasting Beyond Faith Angela Jennings, TSN Staff Writer I come from a family rooted in Orthodox Christian tradition, though we were never especially religious. We carried the identity more as culture than as faith – celebrating holidays, marking life milestones and maintaining tradition without strict practice. Religion was a backdrop, not a guiding force. In 2023, I made a decision that surprised both my family and myself: I began observing Ramadan and fasting annually. This choice was not about adopting a new religion. It was about honoring the principles Ramadan represents: discipline, gratitude, humility and empathy for those who suffer. What began as a single act of solidarity has grown into a personal tradition I intend to carry forward, even in the face of misunderstanding. To some, it may seem unusual that I would choose to fast during Ramadan. For me, though, fasting is about cultivating empathy through self-denial. The hunger pangs, the parched throat, the fatigue – these sensations strip away comfort and privilege. They remind me of the millions who do not have the luxury of breaking a fast at sunset because famine, war or poverty already dictate their reality. Occasionally, I also engage in liquid fasts outside of Ramadan. These voluntary sacrifi ces highlight the difference between choosing discomfort and living without choice. They ground me in gratitude while reminding me of my responsibility toward those less fortunate. Ramadan is more than abstaining from food and drink. It is a practice of self-control, refl ection and generosity. Traditionally, Muslims are called to give to charity and to let hunger foster solidarity with the poor. When I fast, I embrace this ethical spirit. Ramadan becomes a month-long lesson in humility; a time to pause, refl ect and give where I can. This practice has taken on deeper meaning as the world bears witness to humanitarian crises. Palestinians, in particular, have endured famine-like conditions, food insecurity and human rights violations. Images of families rationing bread and children going without meals weigh heavily on me. When I fast, I think of them. Choosing hunger when others cannot avoid it is a form of solidarity—however small— that keeps me connected to their struggle. Continuing this tradition is not only an exercise in discipline but also an act of remembrance for those whose humanity is too often erased in political discourse. My decision has not been free of criticism. Friends, relatives and acquaintances have questioned why someone from a Christian background would embrace a Muslim practice. Some call it “confused,” others “performative,” and still others see it as betraying cultural roots. Page 13 Despite the pushback, I persist. I persist because empathy requires action, not just sentiment. I persist because discipline, even when misunderstood, sharpens the self. I persist because aligning myself with the suffering of others, even symbolically, is a refusal to remain indifferent. Every year, I begin Ramadan knowing the questions will follow. Yet the clarity it brings, the solidarity it fosters, makes it worthwhile. My decision shows that practices rooted in religion can carry universal lessons. Prayer, meditation, fasting and giving are framed in faith but speak to deeper human needs: humility, interdependence and justice. By fasting during Ramadan, I embrace a practice that underscores our shared humanity. Compassion is not confi ned to one faith; humility is not restricted to one tradition. Ramadan’s lessons are open to all who are willing to listen. I do not know what my life will look like decades from now, but I know this: fasting during Ramadan has become a personal ritual I intend to uphold. It anchors me each year in refl ection and responsibility. As long as people go hungry against their will, I will continue to fast by choice. As long as societies perpetuate Islamophobia, I will resist it through action. And as long as empathy remains radical in a divided world, I will continue to embody it.
prayer request with instructions or an assignment. Whatever He tells us to do, we must obey. “If you are willing and obedient, ye shall eat the good of the land” (Isaiah 1:19). We cannot just do our own thing and expect God to roll in and respond like a genie or Santa Claus. We cannot pick and choose when we want to obey God. 1 Samuel 15:22 says that “obedience is better than sacrifi ce.” Obedience comes from a place of humility. When we obey, we are saying, “God, I know that your plans for my life are greater than my desires. Therefore, I submit to your will and way of doing things.” Disobedience is an act of rebellion. It is from our sinful nature and can contribute to the hindrance of our prayers. It does not matter what or how much we sacrifi ce, whether it be our time, talents, or gifts; if we are not obedient, we will not eat from the goodness of the land that God has prepared for us. The Power of Prayer By Dr. LaToya Williams Power Power is not passive! It is assertive, explosive and noticeable. Power makes a bold statement and is present. When it comes to prayer, praying with power is vital. In doing so, we must use God’s word. The authorization that we need is through speaking in a biblical context. This is where true authority lies. Even Jesus, when He was tempted by the devil, said, “It is written: ‘Man shall not live by bread alone but by every word coming out of the mouth of God’” (Matthew 4:4). The word of God is life. It restores life and redeems lives. When we understand the power that we have when we speak God’s word, we will apply it to every situation in our lives. Thus, walking in the power and purpose that we were destined to walk in. Proverbs 18:21 says, “There is power of life and death in the tongue.” Therefore, we shall have whatever we say. We can speak life to any situation, or Page 14 we can speak death. We have a choice. Let’s take the word power and look at it a bit more closely as it relates to prayer. I created an acronym for power. It is: (P)Pray, (O)Obey, (W)Wait, (E)Execute and (R)Repeat. Pray As believers, we have been called to pray. This is a divine calling to commune with God and build a personal relationship with Him. “He (the believer) will call upon me and I will answer him; I will be with him in trouble, I will deliver him and honor him” Psalm 91:15. Prayer simply starts with communicating with God; talking to Him and listening for His response. One thing for sure, God will answer. It may not always be when or what we want to hear, but He certainly responds. Sometimes God responds with an explosive, triumphant, groundbreaking, bush-burning answer. Other times, His response is a subtle whisper. In 1 Kings 19:12, God appeared to Elijah in a gentle whisper. Whenever He decides to answer our prayers, we must know that He is listening. Obey Sometimes, God will respond to our Wait “Wait, I say, on the Lord and be of good cheer” (Psalm 27:14). One thing about prayer and petition that we don’t often like is the waiting period. Waiting is necessary. It is a part of the process. This time period has a way of refi ning and defi ning us. It is during this time that we can gain a better understanding of who and what we are made of. Waiting makes us appreciative. Isaiah 43:31 says, “They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; and they shall walk and not faint.” This passage of scripture is a mouthful. It gives us the encouragement and endurance that we need during the waiting period. We are assured that even in our times of weakness, we will have the strength to soar as an eagle and the strength to continue on whatever path God has set before us. Galatians 6:9 encourages us to not get weary when we are doing good, because there is a due season that we will reap if we don’t faint. Yes, the waiting period can seem as if God has forgotten about us. Yes, the waiting period can be overwhelming and disheartening at times. The waiting period can also seem as if God is silent and not attentive to our needs and desires. We must understand that sometimes when God is silent, He is telling us to “be still” and to trust Him. In Psalm 46:10, God instructs David to “Be still, and know that I am God.” We must also keep in mind that the waiting period does not always last. And God will eventually respond in one way or another. Dr. LaToya Williams Execute At the right time, God will give us the go-ahead to execute the plan, mission or assignment. “And David enquired at the Lord, saying, Shall I pursue after this troop? Shall I overtake them? And He answered him, Pursue: for thou shalt surely overtake them, and without fail recover all” (1 Samuel 30:8). Knowing the right time to execute is vital. This is why staying in communication with God is a must. We have to remain positioned in the posture of prayer so that we are sensitive to God’s instruction. Timing is a given factor if we are going to conquer and recover. We are to be as the sons of Issachar with the anointing and ability to discern what is far off. They were known for their wisdom, discernment and understanding of times and seasons (1 Chronicles 12:32). Issachar was one of the tribes of Israel that were given the richest portion of the land distributed to the twelve tribes of Israel. They were instrumental in the rise of King David, being loyal to his rulership and executing the plan of action. Ready or not, the time to execute is vastly approaching. Repeat “Men are to always pray, and never give up” (1 Thessalonians 5:16-18). The key word is “always.” Prayer is not a one-stop-shop. It isn’t a one-time deal, on the clearance rack, where you get your money’s worth and then move on to the next deal. Prayer has to be a daily lifestyle and commitment of communing with God. If we are going to walk and live in promised power here on earth, prayer has to be our daily manna. We must utilize our prayer life as the divine substance that God provides freshly, every day of our lives. As believers who aspire to tap into the supernatural things of God, it is our due diligence to maintain a daily prayer life. And having done all, continue to pray. Repeat it and do it over again! Let’s live, move, and sustain in POWER!
Who participates — demographics and culture Pagan and Wiccan practitioners in Toledo refl ect a range of ages and approaches: from older initiates who trace practice back decades to younger, eclectic practitioners who blend modern spirituality, permaculture, activism and queerfriendly community building. The local scene tends to be pluralistic; many practitioners emphasize environmentalism, community service, and inclusive social values. Intersections with queer communities and progressive religious spaces (such as Unitarian circles) are notable and contribute to an often socially engaged Pagan presence. Paganism and Wicca in Toledo — a brief history and where the community stands today By Edwin Conn — Toledo Streets Newspaper Toledo’s Pagan and Wiccan communities are small but longstanding, woven into the city’s spiritual tapestry for decades. From informal covens and college study groups in the 1970s to metaphysical shops, Unitarian Universalists (UU) affi liated Pagan circles, and active online networks today, Pagan practice in Toledo has quietly adapted to social change, the marketplace, and — most recently — a pandemic that pushed many gatherings online. How it began (and grew) Pagan and Wiccan activity in Ohio’s cities picked up momentum in the 1960s and 1970s as part of a broader American revival of Earth-based religions. Researchers and chroniclers of the Craft note that organized Wiccan covens and study groups were present in Ohio during that time, including activity tied to Toledo — a sign that Pagan practice here is not new but part of a regional pattern of grassroots religious formation in the post-1960s era. Through the 1980s and 1990s, Toledo’s Pagan scene remained mostly informal: covens, solitary practitioners, and small study groups exchanged rituals and lore, often through word-of-mouth and the occasional public event. As the internet and social media developed, practitioners in Toledo — like others around the country — found each other more easily, forming online groups, Facebook pages, and meetups that lowered the barrier to community formation. Community hubs: shops, churches, and groups A few brick-and-mortar metaphysical shops have been important public faces for Toledo Pagans. Enterprises such as Once in a Blue Moon and The Broom Closet have functioned as meeting points, event spaces and informal information centers where newcomers could fi nd books, supplies, and contacts. Local reporting has highlighted how such shops serve multiple spiritual groups — Wiccans, eclectic Pagans, tarot readers and metaphysical shoppers — and how they help keep a local network alive. Religious and interfaith institutions have also played a role. The First Unitarian Church of Toledo has been explicitly welcoming to Pagans and hosted Pagan circles (including CUUPS — the Covenant of Unitarian Universalist Pagans), providing an institutional space for rituals, classes, and community meetings. This often helps bridge Pagan practice with broader interfaith and civic conversations in Toledo. On the grassroots side are local covens and groups (both named covens and looser networks). Regional listings, local Facebook groups and small coven websites show that several Toledo-area covens and affi nity groups have identifi ed themselves publicly, while many practitioners continue to practice solitary or in small, invitation-only groups. Public visibility and events Pagan visibility in Northwest Ohio tends to be modest but present. Events such as regional Pagan Pride festivals and vendor fairs draw practitioners and curious visitors from across the area; local Pagan Pride pages and regional event listings advertise these gatherings and workshops. While Toledo does not host the largest Pagan festivals in the state, the area’s vendors and practitioners commonly appear at fairs and markets across the region. Pandemic, adaptation, and the present day Like many small religious communities, Toledo’s Pagans were affected by COVID-19. By 2020–2021 many groups pivoted to online rituals, Zoom study circles, and socially distanced outdoor rituals when possible. Local reporting documented how practitioners used livestreams and digital meetups to keep group cohesion, even as shops and in-person meetings slowed or temporarily paused. Some groups that met at churches or shops suspended gatherings; others adapted and have since resumed mixed in-person and online programming. Challenges and misconceptions As with Pagan communities elsewhere, Toledo practitioners face misunderstandings from the wider public and occasional stereotypes. Many in the community have invested in educational outreach — public panels, vendor booths at fairs, and interfaith programming — to explain that modern Paganism and Wicca are religious and spiritual paths centered on nature, ethics, ritual cycle and community, not the sensationalized images often portrayed in media. Local shops and UU-affi liated groups have played a role in that outreach. Where to connect (if you’re curious) If you’re looking to learn or meet people in a respectful way, local resources include metaphysical shops (check current listings and hours), UU church programming (First Unitarian Church of Toledo and any CUUPSstyle gatherings they host), online groups and meet-ups for Toledo and Northwest Ohio, and regional Pagan Pride pages that list vendor fairs and workshops. Because covens often protect privacy and do not proselytize, newcomers are encouraged to start with public events, classes, or interfaith panels to learn more. Looking ahead Toledo’s Pagan and Wiccan presence is likely to remain small but resilient: rooted in local shops and friendship networks, reinforced by UU-affi liated circles and sustained by online organizing. The pandemic accelerated digital forms of community-building that many groups have kept in some form; that hybrid model makes participation easier for newcomers while preserving small in-person rituals for those who prefer them. As the city’s cultural life continues to diversify, Pagans in Toledo appear poised to remain a quietly visible, engaged and evolving spiritual current in the region. Page 15
against environmentally destructive structures within the Church. The vision of a synodal Church ready for dialogue remained one of the guiding principles of Francis’ pontifi cate. He wanted to decentralise power in the Church, give more responsibility to lay people and increase participation by women. In reality, however, many structures remain unchanged. Despite clear majorities at synods of bishops, he refused to allow priests to marry or the ordination of women deacons. Progress in addressing sexual violence was also slow. Although Francis condemned the “culture of cover-up”, dismissed individual perpetrators and spoke to those affected, the systemic consequences remained half-hearted. Too often, institutional responsibility has been individualised without any fundamental reform of clericalism following. Photo by Ashwin Vaswani Obituary for Pope Francis: Advocate of the Marginalized, Uncomfortable Admonisher and Unfi nished Reformer “I prefer a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confi ned.” (Pope Francis, “Evangelii Gaudium”, 2013) With the death of Pope Francis, the world has lost one of its most powerful moral voices. Jorge Mario Bergoglio, an Argentine Jesuit and child of Italian immigrants, was more than a bridge-builder between continents. He was a Pope who stood alongside the marginalised. By Florian Stegmaier With the death of Pope Francis, the world has lost one of its most powerful moral voices. Jorge Mario Bergoglio, an Argentine Jesuit and child of Italian immigrants, was more than a bridge-builder between continents. He was a Pope who stood alongside the marginalised. Even his choice of name was programmatic: St. Francis of Assisi, who dedicated himself to poverty and the outcast, became his model. And Francis remained true to his calling. No sooner than he was elected, he renounced red shoes, ostentatious regalia and palaces. He lived in a simple guest house, spoke of a “church which is poor and for the poor” – and meant it literally. No Pope before him has been so often in places that others ignore: in refugee camps and prisons, with indigenous groups in the Amazon region or with street children in Manila. He set up a Page 16 hair and beard cutting service, showers and a medical contact point for people experiencing homelessness under the colonnades of St. Peter’s Square. He expressed his solidarity with street paper vendors. He had sleeping bags distributed and invited people in need to eat – sometimes over 1,000 people at a time. “Hunger is an insult to God,” Francis was convinced. Francis was familiar with the wounds of the world. Even as a young priest, he roamed the slums of Buenos Aires, celebrated mass in backyards and accompanied the sick, addicted and dying. As Pope, he did not lose this closeness. Time and again he broke the protocol, talked to people experiencing homelessness, kissed wounds and listened. He wanted a church that was “dusty” from going out to the people – not one that lost itself in sacred splendour. He felt connected to all those whom society casts out. “Migrants are not a security problem, but people with hope,” he once said. He called for “bridges instead of walls” to be built and denounced the “globalisation of indifference.” He demanded tirelessly that the Mediterranean should not be a cemetery – and set an example: through his trip to Lampedusa, through his embrace of African refugees and by welcoming Muslim refugees to the Vatican. At a time when isolationism and nationalism were regaining strength, Francis was an uncomfortable antithesis – an admonisher for humanity. Critic of the system with Biblical fervour Francis was not a politician, but he thought politically – in the best sense of the word. His criticism of the global economic order was clearer than is usually the case with a Pope. In “Evangelii Gaudium”, his fi rst written proclamation, he called a social system that “excludes and kills people” immoral. Unchecked capitalism, Francis said, does not lead to justice, but to the rule of greed. He criticised fi nancial speculation, land grabbing and a lifestyle that is at the expense of others – especially at the expense of the people of the Global South. For many in Africa, Asia and Latin America, he was a prophetic intercessor. His criticism was based on the Biblical esteem of the poor. When Francis castigated the excesses of neoliberal markets, he did so as a pastor, not as an economist. He wanted an economy that served life – not the other way around. Unfi nished reforms – and disappointed hopes Francis brought together what had long been separated: environmental protection and social justice. In his encyclical “Laudato si’” (2015), he outlined an ecological theology that understands the planet as the “common home” of all people. Climate change is “a question of social justice,” he wrote, because it is mainly the poor who suffer from fl oods, droughts and hunger, although they hardly contribute to the causes. With this letter, Francis not only changed the church’s environmental ethics; he also brought global attention to the concerns of indigenous peoples and the Fridays for Future generation. And yet there were many things that remained unfi nished: within the Church, there was a lack of concrete climate targets, and the conversion of Church properties into ecologically sustainable spaces proceeded hesitantly. Critics accused him of not taking decisive enough action Contradiction and dignity Francis was a Pope of contradictions – one who found radical words but often hesitated within his own ranks. One who appeared humble and yet did not really change power structures. But it was precisely his imperfection that made him so approachable to many. He was not a hero of progress, but a man who struggled, searched, asked questions – and sometimes failed. And he remained on the side of those who are otherwise overlooked. While authoritarian voices in politics and religion grew stronger, Francis was a voice of conscience. He spoke in a language that was understood – in slums and at climate summits. His theology was not aloof, but grounded in the fates of real people: the refuse collectors of Buenos Aires, the fi shermen in Bangladesh and the refugees drowned in the Mediterranean. His attention was focused on them; he wanted to give them back the dignity that the world denied them. The death of Pope Francis marks the end of an era of listening, of reaching out and of serving. His pontifi cate did not fulfi l all expectations, but it did set standards: for a Church that does not rise above the people, but is with them. For a global community that faces up to its responsibility for the weakest. Francis will be remembered as the Pope of the marginalised – as a shepherd who sought the lost sheep before thinking of dogmas. As a voice who didn’t give ready-made answers but asked the right questions. And as a person who testifi ed with his entire existence that dignity begins wherever someone looks – even and especially when others look away. Translated from German via Translators Without Borders Courtesy of Trott-war / INSP.ngo
Advocates Fight Proposed Increase to Punishments for Camping in DC On 10 September, President Donald Trump’s executive order to temporarily take control of DC’s police force expired. The same day, the US House Committee on Oversight and Government Reform met to discuss a set of bills seeking to exercise Congress’s authority over DC, many of which advanced the president’s agenda to make DC “safe and beautiful”, including cracking down on homelessness and crime in the District. By Shani Laskin On 10 September, President Donald Trump’s executive order to temporarily take control of DC’s police force expired. The same day, the US House Committee on Oversight and Government Reform met to discuss a set of bills seeking to exercise Congress’s authority over DC, many of which advanced the president’s agenda to make DC “safe and beautiful”, including cracking down on homelessness and crime in the District. While many of Congress’s DC-related bills focus on crime prevention and law enforcement more broadly, the Clean and Managed Public Spaces Act specifi cally targets homelessness by increasing the penalties for people camping outdoors on public property. If the bill is passed, people camping outside could be fi ned up to $500 and/or jailed for up to 30 days. Advocates against the bill argue that punitive measures like fi nes do not address the root causes of homelessness and trap people in cycles of poverty. This bill is part of an increasingly common trend of criminalizing homelessness and abandoning housing-fi rst approaches. Last summer, the Supreme Court ruled in Johnson v. Grants Pass that enforcing penalties for sleeping outside did not constitute “cruel and unusual punishment”. Then, this July, Trump issued an executive order encouraging all levels of government to enforce camping bans, utilize involuntary commitment to move people off the streets, and end support for housing-fi rst policies. According to the American Civil Liberties Union, in the year following the Supreme Court’s Grants Pass ruling, cities across the country passed a total of 220 bills criminalizing homelessness, similar to the one proposed for DC. Of the other 13 pieces of legislation that the committee discussed, only one passed without signifi cant debate. The bill, sponsored by Democrat DC Delegate Eleanor Holmes Norton, would allow the DC Council to send legislation electronically to Congress. The rest of the Republican-introduced bills, including the Clean and Managed Public Spaces Act, were highly contested, with votes largely split along party lines. All bills passed the committee, and the House of Representatives will vote on each individually. As of 23 September, four of the bills have and home rule of our local government.” A week later, on 19 September, Bowser, Schwalb, Council Chairman Phil Mendelson, and former Deputy Director of the White House Offi ce on Gun Violence and Prevention Gregory Jackson Jr., testifi ed before the committee. In their statements, each argued that the federal government was breaching DC’s autonomy, and emphasized the ways that they believe Congress could more effectively support the District, including funding bridge housing for people exiting homelessness, confi rming judicial nominations, and aiding in efforts to increase law enforcement retention. In his testimony, Mendelson said: “It is frustrating to watch this committee debate and vote on 14 bills regarding the District, without a single public hearing, with no input from District offi cials or the public, without regard for community impact, nor a shred of analysis, including legal suffi - ciency or fi scal impact.” What would the Clean and Managed Public Spaces Act do? Sponsored by Republican South Carolina Representative William Timmons, the Clean and Managed Public Spaces Act would increase the potential fi ne for camping on public property to $500. The bill passed the House and are headed to the Senate. One would lower the age at which DC youth can be tried as adults to 14, another would decrease the maximum age at which someone can have youth offender status from 24 to 18, and a third would repeal restrictions on law enforcement’s ability to conduct high-speed chases. The last bill would put DC judicial nominations solely in the hands of the president. DC’s Home Rule Act, established in 1973, gave residents the right to vote for the mayor, DC councilmembers, and advisory neighborhood commissioners, who oversee the city and govern on local matters. While Congress maintains some control over the District, home rule grants a level of autonomy for DC-elected offi cials who govern the over 700,000 residents who do not have voting representation in the federal government. In the committee meeting, Norton introduced letters from the DC Council, Mayor Muriel Bowser, and DC Attorney General Brian Schwalb, expressing opposition to the 13 bills, with the council calling them “an unprecedented attack on the autonomy would also allow police to arrest people for camping, resulting in a jail sentence of up to 30 days. It defi nes a camp as “any material to set up, maintain, or establish a temporary place of abode,” meaning that it could potentially apply to people who sleep outside but not in traditional tent encampments. Under the current DC Municipal Regulations, the unauthorized use of public spaces, such as camping, is illegal and punishable by a fi ne of up to $300. A person cannot be arrested solely for living outside, but police can arrest them if they are suspected of having committed a crime, or refuse to leave an encampment, according to the offi ce of the DC Attorney General. The city routinely conducts encampment clearings to dissuade people living outside from setting up structures, although arrests are rare. However, people experiencing homelessness have recently been arrested for other charges, such as having open containers or fare evasion. enforcement to step in “when DC refuses to act.” Committee Democrats argued against the legislation because of what they deemed to be an overreach into local governance, as well as the bill’s disciplinary measures and its lack of acknowledging the role of services in tackling homelessness in DC, Democrat California Ranking Member Robert Garcia called the bill “wrong and immoral” and criticized its failure to address causes of homelessness, like housing supply, service capacity, and affordability. Democrat Florida Representative Maxwell Frost similarly condemned the bill and emphasized the need to address the housing shortage and increase access to services, saying: “It does cost more, and it is harder, but it doesn’t mean we shouldn’t do it.” Democrat Pennsylvania Representative Summer Lee called the bill “lazy and dishonest policymaking,” arguing that the intent of the bill was not to solve homelessness but to punish those experiencing it. After about 45 minutes of debate, the committee passed the bill without amendments, voting on party lines with 25 in favor and 20 against. How are DC providers and advocates responding? Throughout the committee meeting, Democrats continuously criticized Republicans for attempting to enact laws upon the city without the input or approval of DC’s leadership and residents. A 9 September call-to-action from the National Homelessness Law Center (NHLC) called on people in and outside of DC to contact their representatives to oppose the bill, stressing that DC has no voting member of Congress. The Clean and Managed Public Spaces Act has yet to pass through the House and Senate. While it is likely to pass the Republican-majority House, the Senate may prove more diffi cult, given that some Democrats would need to support the bill. In fact, Republican Arkansas Senator Tom Cotton introduced a nearly identical bill at the end of July that has yet to pass the chamber. What did the representatives argue? Timmons and his allies asserted that the bill would restore order to the city, with Republican Kentucky Chairman James Comer referencing the August executive order, which required the removal of encampments across DC. In his statement during the meeting, Timmons argued that “allowing individuals to sleep in tents on the streets is not compassion, it is neglect.” He went on to say that the bill would allow law enforcement to connect people living in encampments to services, which outreach teams already do, and that arrests could result in a conditional discharge, not criminal penalties. That caveat is not refl ected in the text of the bill. In a press release following the meeting, Timmons’ offi ce wrote that the bill could also encourage federal law According to NHLC Campaign and Communications Director Jesse Rabinowitz, hundreds of people across the country have engaged with this effort. Rabinowitz also told Street Sense that the center has been lobbying representatives, including Frost and Lee, to advocate against the bill. “The average rent in DC is over $2,300 a month for a one-bedroom, and that might be pocket change for Donald Trump and other billionaires, but for a lot of people, that’s too much money to afford. Housing is too expensive, and the solution to homelessness is housing and support, not handcuffs and deploying the National Guard to DC,” Rabinowitz said. The director of policy at Miriam’s Kitchen, Andy Wassenich, emphasized that criminalization furthers the issue of homelessness by trapping people in cycles of incarceration and poverty. Organizations such as the National Alliance to End Homelessness have long held that the solution to homelessness involves many facets, including but not limited to increasing access to affordable housing and quality services and treatment. “Punishing individuals for being homeless is counterproductive,” Wassenich said. “It’s not what people need. They need to be lifted up, not hammered down.” Courtesy of Street Sense / INSP.ngo Page 17
PuzzlePage THEME: FICTIONAL CANINES ACROSS 1. *”Call of the Wild” dog 5. Lightning McQueen, e.g. 8. Island near Java 12. Popular hairdo in the 1960s and ‘70s 13. Governmental space agency, acr. 14. Meat in a casing 15. Larry Bird’s target 16. Narrative poem 17. Richard Bachman to Stephen King 18. *Sherman’s Mr. ____ 20. Fence plank 21. Small jar 22. FedEx competitor 23. *Tabaqui of “The Jungle Book” 26. Most vital part 30. a.k.a. Home of the Brave 31. Bewilder 34. Y’all 35. Phonograph media 37. Williams sister’s return 38. “Two mints in one” classic mints 39. Celt 40. Red carpet suit 42. Pirate’s turf 43. Flag on a ship, pl. 45. Solar system model 47. Like a fiddle 48. Sweating room 50. Chesterfield, e.g. 52. *National Crime Prevention Council’s mascot 54. “The Martian” (2015) actor Matt ____ 55. Verbal exam 56. Half-man, half-goat 59. Deflect 60. Charge a tax 61. Division word 62. Darn a sock, e.g. 63. Bo Peep follower 64. Long, long time DOWN 1. Scrooge’s exclamation 2. E.T. transporter, e.g. 3. Photo editing option 4. 1/100th of a ruble 5. Mafia’s top dogs 6. “All joking ____” 7. Risqu 8. *Target’s mascot 9. “Si, mi chiamo Mimi” in La Boheme, e.g. 10. Law school test acronym 11. “____ a Wonderful Life” 13. Interstellar cloud 14. Flying stingers 19. Omani and Yemeni 22. Consume 23. TV Judy’s title 24. Of the Orient 25. Lawyers’ loads 26. Major European river 27. Relating to Scandinavia 28. Like a button, but more so 29. English homework 32. Swine and avian diseases 33. *Maid Marian of Disney’s “Robin Hood” movie (1973) 36. *The Big Red Dog 38. ____copia 40. Blast maker, acr. 41. Sullenly 44. James Dean’s last movie (1956) 46. Basket-making fiber 48. Nut holder 49. Tequila source 50. “____ me a seat” 51. Damien’s prediction 52. Lawn pest 53. *Rubeus Hagrid’s faithful boarhound 54. Beaver’s edifice 57. Beehive State native 58. Us, in Mexico Famous Canines Page 18 Solutions
TOLEDO STREETS NEW SP APER TOLEDO STREETS WORKFORCE DEVELOPMENT, CORP. Board of Directors Board Chair - Bryce Roberts Vice Chair - Amy Saylor Treasurer - Becca Tkaczyk Vendor Representative - Wanda Boudrie Candace Bishop Laura Shaffer Nora Riggs Michael Pidsosny Mary Grace Calfee George Benson Toledo Streets is a monthly publication called a street paper. We are part of a worldwide movement of street papers that seeks to provide simple economic opportunities to homeless individuals and those experiencing poverty. Our vendors purchase each paper for $.25 and ask for a dollar donation. In exchange for their time and effort in selling the paper, they keep the difference. They are asking for a hand up, not a hand out. By purchasing the paper, you have helped someone struggling to make it. Not just in terms of money, but also in dignity of doing something for themselves. We thank you. Toledo Streets is a registered nonprofi t corporation in Ohio. While your gifts to the vendors, who are independent contractors, are not tax deductible, any donations you make directly to our organization are deductible. These monies go to supporting programming, which includes job training and skills development. Our Mission To inspire hope, foster community, and cultivate change in individuals and society. Our Team VENDOR MANAGER Ben Stalets TSN CREATIVE DIRECTOR Ed Conn TSN STAFF WRITER Angela Jennings CONTRIBUTING EDITORS / PHOTOGRAPHERS Karen Gerhardinger Doug Hinebaugh Natalie Gray STAFF CARTOONIST Linda Kolinski BOARD LIASONS FOR EDITORIAL TEAM Arika Michaelis, Laura Shaffer Hope United Methodist Trinity Episcopal Church Vendor Code of Conduct • • • • • • • • • • • • agree not to ask for more than a dollar or solicit donations for agree to treat all others—customers, staff, or pressure customers. agree to stay off other private Toledo property and highway understand I am not a legal employee of for my own well-being and income. Streets Newspaper Toledo under the in luence As a vendor representing Toledo Streets Newspaper , I: Toledo vendors—respectfully, exit and ramps when selling Streets Newspaper agree to sell no additional goods or products when selling the paper. will not buy/sell of Toledo will always have in my possession the following when selling Toledo Streets badge, a Streets sign, and Toledo Streets understand my badge, vest, and sign are the property of them in any way. Toledo but drugs I Streets will Toledo a or Streets Newspaper. Toledo papers. Toledo understand that when you are wearing your vest you are representing any inappropriate behavior while representing Mail: 316 Adams Street Toledo, Ohio 43604 by any not contracted alcohol. will respect the space of other vendors and will position myself at least two blocks away from a working vendor unless otherwise approved. agree to only use professional signs provided by Streets Newspaper agree that badges and signs are $5 to replace and vests are $10 to replace. Toledo Streets Newspaper may result Streets Newspaper : my Toledo will and Streets Newspaper, disciplinary in Website: Toledostreets.com not alter thus action other means. “hard sell,” threaten Streets Newspaper. worker responsible
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