logo
Village Board approves new ‘Skokie Spirit' village seal

Village Board approves new ‘Skokie Spirit' village seal

Yahoo24-03-2025
A new village seal that pays homage to Skokie's Indigenous peoples and the village's history was approved by the Village Board on March 17.
The new seal, with elements of a red flame, the Potawatomi word Wabskoki and cattails in a stained glass window style will replace the village's current seal of an Indigenous man that some, including members of a village seal committee, saw as insensitive and not fairly representative of the Indigenous people native to present-day Skokie.
The approved seal differs slightly from the proposed variant unveiled to the public in October 2023. The new seal does not include the village's year of incorporation, has a different color flame and a different spelling for the Potawatomi word for marsh, Wabskoki, for which Skokie is named.
The committee found the former seal could be seen as an offensive and inaccurate depiction of the Indigenous people that lived in Skokie. A 2022 review of the village's former seal found that 'people are not meant to be mascots,' according to Jasmine Gurneau, the co-chair of the Village Seal Committee.
The seal committee hired Skokie artist Mary Fedorowski of Overbite Studio and Marne Smiley, the founder and CEO of Bumper Lanes, a Native American-owned marketing firm, to work with the committee to design the new seal.
'It's not really great for society to see characters of someone. It kind of implies that there's less respect for other folks that don't look like you,' Smiley said. She added that Potawatomi chiefs who lived in the Skokie area did not wear the type of headdresses depicted on the former seal.
The seal's flame has several meanings. The Potawatomi are known as the Keepers of the Fire, and The Council of Three Fires – Ojibwe (Chippewa), Odawa (Ottawa) and Potawatomi are indigenous to the Skokie area, according to Smiley.
The flame also represents a decades-long initiative to assuage many residents' feelings when the village was reeling from a neo-Nazi group's attempt to march in the village in 1977. The group targeted Skokie for its sizable Jewish population, which at the time also had a significant number of Holocaust survivors.
The neo-Nazi group ultimately marched in Marquette Park and the Loop, and were heavily outnumbered by counter protestors when they did.
With the prospect of a neo-Nazi march averted, individuals in Skokie sought to create a campaign to foster civic pride titled the 'Skokie Spirit.'
In the 1980's, a remodel of village hall created an opportunity to create and install a stained glass window facing Oakton Street. Joe Folise, a former village employee and artist, designed a stained glass window with a flame in homage to the Potawatomi and added the words 'Skokie Spirit' to it.
'The eternal flame shows that something has been around, that something important was there,' Folise said in a video uploaded to the village's website. 'I love that concept of Skokie Spirit. It's made up of individuals. It's people… past employees… past government officials… volunteers (and) people that wanted to add something to the community,' he said.
Additional details on the seal include cattails, an Indigenous plant native to the Skokie area and the intentional spelling of Wabskoki, which under the previous spelling was Wabskoke. According to the village's website, the spelling translates to marsh and 'reflects a place where medicine is produced.'
The added definition of medicine and healing then also pays homage to Illinois Science + Technology Park, the Skokie Hospital, the Illinois Holocaust Museum and 'a community that welcomes everyone and combats hate,' according to the village.
The village seal will not replace the village logo. In an email to Pioneer Press, Patrick Deignan, the village's communications and community engagement director, said, 'Village and City seals are typically used for authoritative and ceremonial uses, including proclamations; code and policies; legislation and legal documents; plaques, awards and recognitions; and permits, licenses and certificates.'
'The Village logo, a separate image, typically serves as the primary identifier for Village programs and services. The Village's current logo, which has been used since 2022, features the Skokie Village Hall cupola (dome), along with the words 'Village of Skokie.''
Orange background

Try Our AI Features

Explore what Daily8 AI can do for you:

Comments

No comments yet...

Related Articles

Museums at Indian Boarding Schools Are Shining Light on Their Survivors
Museums at Indian Boarding Schools Are Shining Light on Their Survivors

Condé Nast Traveler

time2 days ago

  • Condé Nast Traveler

Museums at Indian Boarding Schools Are Shining Light on Their Survivors

'The original intent of this [school] was to destroy our culture,' says Stacey Montooth, executive director of the Nevada Department of Native American Affairs and citizen of the Walker River Paiute Nation. Together, under a cloudless Nevada sky in Carson City, she and I stroll the campus of the Stewart Indian School, a boarding school that opened in 1890 by the US government as part of a greater effort to force Indigenous children to assimilate—at all costs—into white society. As we walk along manicured lawns and past beautifully crafted stone buildings, which I later learn were built by Hopi stonemasons from Arizona, it's hard to picture the dark chapter of American history that unfolded here. Thanks to the preservation work of Montooth and others, there's no need to imagine: The proof lies in what's now a National Historic District that includes an audio-led walking trail of 20 stops along the campus and the Stewart Indian School Cultural Center and Museum. Held within the cultural center and museum are the complex stories of children who attended Stewart, oftentimes told in their own words, as well as artifacts like black-and-white photographs from the school's earliest days, vocational training textbooks that were used, and privilege passes that determined which activities students could attend or take part in. According to the boarding school's internal records, nearly 21,000 children were either kidnapped or coerced into attending Stewart. In an effort to strip them of their Native American culture and adapt them to 'appropriate American culture,' children were forbidden from speaking their native languages or practicing cultural traditions; their names were changed and hair cut; and contact with their families and communities was cut off. Many students also suffered deeply traumatic experiences, including physical and sexual abuse from teachers and staff.

A-listed Glasgow church to be transformed - here's the new plan
A-listed Glasgow church to be transformed - here's the new plan

Yahoo

time6 days ago

  • Yahoo

A-listed Glasgow church to be transformed - here's the new plan

A new planning application has been submitted to transform an A-listed Glasgow church. Hyndland Parish Church could become a multi-purpose community hall with a bar, a restaurant, a mezzanine and more. Applicant G12 Holdings Limited said it is "passionate about the vibrant history and beauty of the property" and applied to change the use of the building in order to extend its life. If successful, the new community hall would be adapted as needed by the community and the general public. The new space would be a vibrant cultural hub, open seven days a week to "visit and enjoy its historical features and ambience". This would include a cafe and restaurant called The Kingsborough. It would also be a space for choir recitals, performing arts, as well as exhibitions for the visual arts and conferences. Documents state: "We want to provide an exciting new facility, which will allow a wider community to engage and understand more about the building and appreciate the unique collection of stained glass contained within the church." The layout of the new hub would contain a bar, a kitchen, private dining facilities, exhibition space and more. Care would also be taken to make the historic site accessible. A-listed Glasgow church to be transformed - here's the plan (Image: Sourced) (Image: Sourced) READ NEXT: Here's how a 'once-in-a-generation' plan could change Glasgow's waterfront Papers added: "The building most recently known as the Kingsborough Sanctuary is an A-Listed, Neo-Gothic church building designed by Glasgow Architect William Leiper in 1885 and completed in 1887. "The building was used by the Church of Scotland until 2017, for church services, community concerts, local community groups and the creative industries. "Due to declining church attendance, the congregations of both Broomhill and Hyndland united with Broomhill church chosen as the centre of worship." The site was refurbished in the 90s but there are concerns about its current state, especially due to water ingress. Glasgow City Council planning officials are reviewing the application and a decision is expected by Friday, September 5.

Food for all over security for some
Food for all over security for some

Los Angeles Times

time10-08-2025

  • Los Angeles Times

Food for all over security for some

My grandmother escaped the Warsaw ghetto after her first of four sisters died from hunger. She slipped through a few missing bricks in the wall that sealed the Jewish population away from their Aryan neighbors, where they were trapped in poverty and malnourishment and subject to Nazi plans for extermination. Scholars report that 92,000 Jews died of starvation in the ghetto before 300,000 were deported to camps. After escaping, my grandmother — just a teenager — snuck food to her family several times before the rest of her family died, and my grandmother stayed hungry for many years, as she survived the Holocaust on her own. 'When you hungry, you soul flies out,' Bubbe, as I called her, said in her testimony of survival. Bubbe is most tragically poetic in her descriptions of hunger, and she never forgot the way her sister died asking for a piece of bread, just a shtickle fun broyt. Bulging eyes and blue lips. My grandmother's relationship to food was forever marked by the ghost of hunger. Once she was living safely in the American suburbs, she was never without a loaf of rye bread in the freezer. My grandmother knew about the essential dignity of every human being. At the end of the war, when she was liberated by the Russians in the Polish city of Lukov, she noticed the German soldiers walking around without boots, and she felt sad for them. 'You see a person is hurt,' she said, 'you want to help.' How we respond to the needs of those around us — this is what forms the basis of our character. In drawing a book about my grandmother's story, I thought often about the psychologist Abraham Maslow's 'hierarchy of needs.' At the bottom of the pyramid is our basic physiology, our need for food and water, and above that our need for security and safety. Only when these needs are met, can we focus on higher planes, seeking belonging, self-esteem and self-actualization. It is only because my grandparents fought so hard, endured so much, for their bread that I am in a position to reflect on what my grandmother's struggle for survival means for my identity, my sense of meaning and my politics. Her legacy taught me that every group of people deserves to live free from hunger and fear of violence in their homes, that we all need bread and boots. She taught me that we should tell the stories, all stories, of exile and loss and persecution. She taught me to love and believe in America, and that the Jews of the world are safest in liberal democracies, with governments that grant equal opportunity for all in their jurisdiction. As I learned more about Jewish history, I came to believe that the long story of Jewish suffering resulted in an attempt to solve 'the Jewish Problem' by creating a Palestinian Problem, that the Israeli government has never sufficiently reckoned with its role in Palestinian persecution, and that the fate of Palestinians and Israelis is, consequently, forever linked, and therefore the only viable future for either peoples lies in the two learning to break bread together. I can more easily imagine this future because I — unlike my grandmother, unlike my Jewish cousins in Israel, and unlike all Palestinians living under occupation — have not feared for basic survival. But those who've lost more than I have share this vision. And I believe it's my duty, at the very least, to hold on to my imagination. But in the face of hunger, words and ideas begin to melt, then evaporate. Hunger is stupifying. The mounting starvation statistics in Gaza change daily, and they are all bad. In May, 5,000 children diagnosed with malnutrition. A 24-hour period with 19 deaths from starvation. At least 1,400 people have been killed in Gaza while trying to access food since the Gaza Humanitarian Foundation, an opaquely funded American and Israeli organization that 25 experts have called an 'insult to the humanitarian enterprise and standards,' began dominating distribution of aid in the Gaza Strip, in the name of diverting food from Hamas. The blockade, the system of severe restrictions on the movement of goods and people into and out of Gaza, has halted the flow of food and medical supplies, and frequent breakdowns in telecommunications have severely challenged the efforts to distribute what aid does get in. Outside of Gaza, we are in a position to quibble about statistics and argue about what words we use to describe other people's suffering. Many scholars have called the constant killings, the reduction of Palestinian infrastructure to rubble and the systematic blockade of humanitarian aid a genocide. For many Jewish people with direct connections to the Holocaust, the story of genocide is so total, so unimaginable, it's hard to reconcile a word with such totemic power with something happening right now, in front of our eyes, on our phones. Yet some Jewish Holocaust survivors identify with the images of Gaza's destruction and feel compelled to use the strongest language available in condemnation. Others use the terms ethnic cleansing, or crimes against humanity, while some just want to call this a war. These distinctions matter; a designation of genocide would, theoretically, oblige the international community to act, with sanctions or criminal prosecution for those responsible. But this semantic dialogue can produce a kind of blank despair. Starving children make fine distinctions feel hollow. The Israeli government claims there is 'no starvation' in Gaza, even as officials have moved to address this starvation in response to international and internal pressure, with pauses in fighting and minimal air drops. Israel's defenders admit there is a starvation problem in Gaza, but blame Hamas and Hamas-infiltrated international organizations for looting humanitarian aid, a claim that has been widely debunked. The Israeli government says this is a war of defense. This is the logic that has led, for example, to the siege of Gaza's already limited clean water supply. We can acknowledge the violence, the constant fear and the deep disappointment both peoples have experienced for decades, without equating these experiences, all the while seeing the moral imperative clearly: Food and water for all must come before security for some, all of which must come before ideology. This formulation implies that those wielding the most resources, Israeli and American institutions, must be willing to sacrifice some security in the name of ensuring hungry people are fed. There's no future for Israelis or Palestinians in which one people's security comes before another people's basic physiological needs, in wartime or after. All of us attending to the news today are squinting through intergenerational memories. I've looked at pictures of starving Gazans and been swept back to the Polish ghetto I never lived in, watching a family member die. I've seen Jewish people I love walk freely down the streets of American cities and perceive menace in symbols of Palestinian liberation they don't understand. I've listened to panicked complaints from Jewish acquaintances about how loud the sirens are at protests in front of Israeli embassies. To them, perhaps the sirens feel like war planes. The thing about those of us living at the top of Maslow's hierarchy is that sometimes we fall through loopholes and touch the panic of basic survival, bringing our identities, and our politics, with us. We can have compassion for each other in these moments. But we must anchor ourselves with these facts: At this point, in Gaza, some people aren't eating. This is why so many around the world are crying out and risking their safety and their status to protest. Our intergenerational grief should lead us all to cry together, in the name of those most vulnerable. Artists and activists don't have perfect plans for solving the most complex political crises of our lifetimes, and we don't command armies or wield many resources. What we can do is cry. We can cry about what is deeply wrong with now, and we can use our imaginations to light the way forward. Where our imaginations fixate might guide our collective priorities. So I imagine the children of Palestine in my drawings. They are breaking bread with my grandmother's sisters, if only in my imagination. Amy Kurzweil is a New Yorker cartoonist and the author of 'Artificial: A Love Story' and 'Flying Couch: A Graphic Memoir.'

DOWNLOAD THE APP

Get Started Now: Download the App

Ready to dive into a world of global content with local flavor? Download Daily8 app today from your preferred app store and start exploring.
app-storeplay-store