Continuing the theme of “not knowing” as a form of callous, insensitive “moral deficiency,” one we seek to leave behind this Passover season, let’s explore some facts about diversity in the Jewish community.
Upwards of 435,000 Jews — possibly as many as 400,000 in the New York City area alone — identify (also) as African American, Asian, Latino/Hispanic, Native American, or mixed-race, for a total of about 435,000 individuals. (See Be’chol Lashon; Bnai Brith).
And yet, the assumption in too many of our communities remains — even if many of us believe, or would like to believe, otherwise — that Jews mostly look like a Central Casting crew of Eastern European Ashkenazim. Most of us believe our communities are inclusive and welcoming, but the experience of many Jews belies this.
Central Casting Sent the Wrong Type
Jews of lighter hues, such as those of Scandinavian or Celtic background, are regularly assumed to be “other,” addressed as visitors or called out as converts, an attitude that is specifically forbidden in the Talmud: “Do not wrong a proselyte by taunting him with being a stranger to the Jewish people seeing that ye yourselves were strangers in Egypt.” (Baba Metzia 59b)
Jews of color across the country continue to tell stories that shame every Jew:
“Many people who are Jews of color have very painful stories to tell about having not been accepted in their congregations and having the veracity of their Jewishness questioned,” says Rabbi Appell, of the URJ. “Some tell of being shown the kitchen because someone assumed that they worked there.”
— from “Jews of Color,” March 2015
A few years ago, women from Washington, DC found a photo of their Rosh Chodesh service plastered in national media with a caption reading: “A non-Jewish woman is among those at a Torah reading at Adas Israel Congregation.” (See Who is a Jew and How Would the Forward Recognize Her?“) JTA and the Forward pulled the photo after widespread complaint without ever apologizing or explaining whom they assumed was a non-Jew. But it seems that at least several pairs of editorial eyes thought it more likely that a non-Jew was wearing a kippa and tallit [ritual garb] and actively participating in the Torah service at a Conservative synagogue [something the movement does not sanction] than that a Jew might vary from the assumed “look of a Jew.”
At Jews United for Justice‘s recent community seder, Michael Twitty of Afroculinaria spoke of fellow Jews demanding to be told how he came to be there, assuming he would want to share the particulars of his spiritual journey with complete strangers. His story surprised many who assume the relative diversity in the DC area would preclude such behavior, but such stories are common to Jews of color.
Jews Have Work to Do
We have much work to do, to make even our more diversity-assuming Jewish communities welcoming to all.
Rabbi Fred Scherlinder Dobb of Adat Shalom, a Reconstructionist synagogue in suburban Bethesda, Md., who is also the father of two adopted African-American sons, is emphatic that this mindset must change: “We must create the norm where we assume that people belong, and never inadvertently ostracize someone whom you may think ‘doesn’t look Jewish.’ Anyone looks Jewish, potentially.”
–from “Jews of Color” (linked above)
And one step in that work is ensuring that our Jewish organizations, congregations, and schools acknowledge the experiences of all parts of the community:
Jews of color are diverse, multihued and proud of it — proud of our Jewishness and proud of our Blackness. But though our lives are joyous and full, racism forces us down a narrow treacherous path. On the one hand we experience the same oppression that afflicts all people of color in America — racism targets us, our family members, and our friends. On the other hand, the very community that we would turn to for belonging and solidarity — our Jewish community doesn’t acknowledge our experience.
— from JFREJ‘s #BlackLivesMatter Haggadah Supplement
Be’chol Lashon offers Diversity Training and Community Conversations through its Race Project. Jews for Racial and Economic Justice and several other organizations offer pertinent learning opportunities. How many of our communities are in need of such organized work?
One way to make this Omer count is to begin necessary conversations to ensure that all experiences within our Jewish communities are acknowledged and honored.
We counted two on the evening of April 5.
Making the Omer Count
from On the Road to Knowing: A Journey Away from Oppression
A key element in the journey from liberation to revelation is understanding the workings of oppression, and our part in them. We cannot work effectively to end what we do not comprehend.
So this year, moving from Passover to Shavuot, I commit to learning more about how oppression works and how liberation is accomplished. I invite others to join me:
Let’s work together, as we count the Omer, to make this Omer count.
Thoughts and sources welcome.
Share this graphic to encourage others to participate.
Aware that we are on a journey toward knowing God — from liberation to revelation — I undertake to know more today than I did yesterday about the workings of oppression.
I bless and count [full Hebrew blessings in feminine and masculine address]:
Blessed are You, God, Ruler/Spirit of the Universe, who has sanctified us with Your commandments and commanded us to count the Omer.
Today is day three of the Omer.
Hayom shloshah yamim la-omer.
In the spirit of the Exodus, I pray for the release of all whose bodies and spirits remain captive, and pledge my own hands to help effect that liberation.
One thought on “The Facts of Jewish Diversity (Beyond 2)”
With maggid we tell the story,
from degradation to dignity,
From slavery to freedom.
Each of us is to tell this story
and we who do so at length
are surely to be praised.
But this collective story
of the journey from slavery to freedom
is not the entirety of the tale.
Each of us bears our own
stories which relate our journeys,
our paths to freedom.
If each of us must relate our people’s story
all the more so
should we be praised
for continuing the story
adding the individual strands
which make our identity,
which explain our journeys.
To journey is
to wander and wonder.
To journey is
to remain as we were,
yet touched by the journey.
What are our journeys
from slavery to liberation
from alienation to community
from afar to within
from foreign to familiar
from anxiety to comfort
from narrow spaces to expanse?
As we answer,
we continue maggid.
We tell our stories.
(Lisa S. Greene)9
9. “Maggid” by Lisa Greene was found in The Women’s Seder Sourcebook.
— from p. 19 of Rabbi Rachel Barenblat’s “Velveteen Rabbi’s Haggadah for Pesach.” http://velveteenrabbi.blogs.com/files/vrhaggadah-6.pdf