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Jewish Peoplehood--New Definitions

Originally published in The Jewish Exponent with the title "Funny, You Don't Look Jewish: Panel Considers New Faces in the Crowd." Reprinted by permission.

May 29, 2008--As the product of intermarriage, Hannah Lau jokingly referred to herself as "Jewnese" or "Chinish," although she added that she's never felt Jewish or Chinese enough to fit into either corner.

"Children of intermarried families don't necessarily feel less Jewish," speculated the recent University of Pennsylvania graduate. "It just takes them more time to figure out what [being Jewish] entails."

Lau's words were delivered May 22 in a forum titled "Jewish Peoplehood in the 21st Century and Beyond," held at the National Museum of American Jewish History in Philadelphia.

Magen David mandalaThese days, many congregations find themselves hosting more and more intermarried families, with many coming not just from Christian backgrounds, but from cultures outside of the stereotypical upper-middle class Caucasian milieu that for years seemed to comprise the idea of Jewish communities in America. In light of this fact, the recent forum was dedicated to discussions of race and Jewish identity, as well as finding ways for all Jews to take a seat at the table while still maintaining their individual identities.

Moderated by Temple University associate professor Rabbi Rebecca T. Alpert, the forum featured four panelists: Lau, Rabbi Jon Konheim, Gratz College student Danielle Selber and Andre Key, who helped develop the nation's first undergraduate course on the history of Africana Jews and Judaism at Temple University.

Key, who is African-American, added another dimension to the discussion by touching on the conflict between diversity and assimilation. He called himself equally black and Jewish, though he said many in his community preferred the terms Israelite or Hebrew because of "the presumption of Jewish whiteness."

Key said that the Jewish community had, even in the recent past, always been diverse, citing the once vast numbers of Spanish-speaking Jews.

"I think it's important to take the veil off of the many Jewish communities hidden in plain sight," he said.

Konheim, who leads the Conservative Beth Am Synagogue in Baltimore, spoke about his converting a number of African-American families over the past several years. He said that the experience had not only brought in new faces to his synagogue, but also new backgrounds since some of these new congregants came from lower economic strata than the majority of the members.

At the Core

After making individual presentations, the panel took questions, including debating what constitutes the core of Judaism that every Jew needs to embrace.

Konheim made the case that the Jewish narrative created the sense of unity among Jews from diverse backgrounds and cultures, citing that all Jews could identify and relate to the stories of Mount Sinai, the covenant and the Diaspora.

"The things we all relate to are what helps keep the community together," he noted.

While Key agreed that a "common folk narrative" bound different communities together, Lau countered that the "universally accepted values between all Jewish communities" formed Judaism's core.

Another issue they tackled concerned the declining numbers of practicing Jews (and those who self-identify as Jewish), as well as the failures of some Jewish institutions and community centers.

Despite those declines, Konheim said that many young Jews were now identifying themselves through Shabbat.

"There's something about the schedule of living" that attracts people to that, he said, though he was quick to point out that he was unsure if Shabbat qualified as an institution.

After a question was asked concerning culture clashes between differing sects of Judaism, Selber summarized what she believed was driving some of these clashes: that "by losing some of the things that have kept Judaism together for thousands of years, the fear is that we'll lose it all."

But, Alpert said, injecting a bit of lightheartedness into the debate, "one of our most important narratives, as a culture, is to worry."

After the panel concluded, the crowd of 50 or so split off into smaller groups for discussion on topics the panel had (or had not) touched upon, including new ways of creating Jewish connections and identifying as Jewish (including Web sites like JDate and Jewish groups on Facebook), conflicting senses of identity within cultures and continuing the discussion of what constitutes Judaism's core.

 

Derived from the Greek word for "assembly," a Jewish house of prayer. Synagogue refers to both the room where prayer services are held and the building where it occurs. In Yiddish, "shul." Reform synagogues are often called "temple." The Jewish Sabbath, from sunset on Friday to nightfall on Saturday. A language of West Semitic origins, culturally considered to be the language of the Jewish people. Ancient or Classical Hebrew is the language of Jewish prayer or study. Modern Hebrew was developed in the late-19th and early 20th centuries as a revival language; today it is spoken by most Israelis.
Reform synagogues are often called "temple." "The Temple" refers to either the First Temple, built by King Solomon in 957 BCE in Jerusalem, or the Second Temple, which replaced the First Temple and stood on the Temple Mount in Jerusalem from 516 BCE to 70 CE. Hebrew for "my master," the term refers to a spiritual leader and teacher of Torah. Often, but not always, a rabbi is the leader of a synagogue congregation.

Aaron Passman is a staff writer for the Philadelphia Jewish Exponent.

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