Education

Born in Fairbanks, Alaska in 1913 to Irish émigré parents, Meta grew up among “living libraries,” men who told stories of their lives on Alaska’s frontier. Educated in Dublin and Paris, she moved to Seattle in 1939 with her husband, Harry, where they raised three children. Meta became active in Seattle’s Orthodox community, and soon, she began compiling the oral and written histories of Seattle’s Jewish people and institutions. The Jewish Archives at the University of Washington-thanks in large measure to Meta-now houses many of these histories, including Meta’s own wonderful story among them.

A renowned community leader and philanthropist, Becky Benaroya and her family extend the love and generosity she learned as a child. Born and raised in Seattle’s Sephardic Jewish community, Becky is devoted to Seattle’s elderly populations, the city’s Symphony and arts programs, and the preservation of her Sephardic heritage. She and her husband Jack raised three children. Active in the Jewish and larger Seattle community, her life continues to grace the civic, cultural, Jewish, and family life in the city she loves.

[W]hy are so many incredibly bright, talented, and capable teenagers developing these new, life threatening eating disorders?

B'not Esh has provided a model for how separatist feminist spaces can generate ideas and energy that spill over in to a larger community.

From 1980 on, the celebration of Women's History Week, and later, Women's History Month, spread to every state, every county, and most communities in the U.S.A.

This stone symbolizes for me the loving feminist reclamation of our great grandmothers' folkways.

The facilitator was shocked when I informed her I could not possibly have an authentic experience or feel emotionally safe without more Jewish diversity.

The creativity unleashed by such questions was astonishing, and the interest and enthusiasm generated explosive.

Though the content of our mission is not specifically feminist, we have modeled feminist activism...

Within several months we determined that if any Jewish issue required political action, it was this one, the status of women.

Twenty years ago, writing about Judaism from a feminist perspective, rather than discussing women from “Judaism's” point of view, seemed audacious.

I was making a conscious decision to change my primary identity from ‘Jewish radical feminism’ to ‘feminist Jew.’

‘How can we include you in the circle?’ replaced the boundary line keeping the ‘abnormal’ out.

The more our voices are heard in song, the more we become our lyrics, our prayers, and our convictions.

From this point on, feminist approaches to sexuality were complex and multifaceted...

I think Yiddish should be a living language, and we should certainly try to perpetuate something that has been so beautiful and has been around for a thousand years.