Sephardi and Mizrahi Jews in America

Description

Sephardi and Mizrahi Jews in America includes academics, artists, writers, and civic and religious leaders who contributed chapters focusing on the Sephardi and Mizrahi experience in America. Topics will address language, literature, art, diaspora identity, and civic and political engagement.

When discussing identity in America, one contributor will review and explore the distinct philosophy and culture of classic Sephardic Judaism, and how that philosophy and culture represents a viable option for American Jews who seek a rich and meaningful medium through which to balance Jewish tradition and modernity. Another chapter will provide a historical perspective of Sephardi/Ashkenazi Diasporic tensions. Additionally, contributors will address the term "Sephardi" as a self-imposed, collective, "ethnic" designation that had to be learned and naturalized-and its parameters defined and negotiated-in the new context of the United States and in conversation with discussions about Sephardic identity across the globe.

This volume also will look at the theme of literature, focusing on Egyptian and Iranian writers in the United States. Continuing with the Iranian Jewish community, contributors will discuss the historical and social genesis of Iranian-American Jewish participation and leadership in American civic, political, and Jewish affairs. Another chapter reviews how art is used to express Iranian Diaspora identity and nostalgia.

The significance of language among Sephardi and Mizrahi communities is discussed. One chapter looks at the Ladino-speaking Sephardic Jewish population of Seattle, while another confronts the experience of Judeo-Spanish speakers in the United States and how they negotiate identity via the use of language. In addition, scholars will explore how Judeo-Spanish speakers engage in dialogue with one another from a century ago, and furthermore, how they use and modify their language when they find themselves in Spanish-speaking areas today.

FOREWORD

EDITORIAL INTRODUCTION, by Saba Soomekh, Guest Editor

The Maurice Amado Foundation: Promoting Sephardic and Jewish Cultural Heritage in America—An Interview with Elaine Lindheim and Sam Tarica, by Saba Soomekh

Language Mixing in Seattle Ladino: Influence or Interference?, by Molly FitzMorris

Diglossic Distribution among Judeo-Spanish-Speaking Sephardim in the United States, by Bryan Kirschen

“And she loved brown people”: Jacqueline Shohet Kahanoff’s Affirmation of Arab Jewish Identity in Jacob’s Ladder, by Joyce Zonana

“Sephardim since Birth”: Reconfiguring Jewish Identity in America, by Devin E. Naar

Diasporic Reunions: Sephardi/Ashkenazi Tensions in Historical Perspective, by Aviva Ben-Ur

Negotiating Exile: An Arab Jew in America, by David Suissa

Becoming American, by Gina Nahai

Iranian Jewish Art Today: What Cultural Legacy Are We Handing Down?, by Shulamit Nazarian

The Classic Sephardic Spirit, by Rabbi Daniel Bouskila

ABOUT THE CONTRIBUTORS

ABOUT THE USC CASDEN INSTITUTE

Sujets

• Jewish Studies
• Social Science

Informations

• Publié par: Purdue University Press
• Date de parution: 15 décembre 2015
• Nombre de lectures: 0
• EAN13: 9781612494258
• Langue: English

Extrait

Sephardi and Mizrahi Jews in America
The Jewish Role in American Life
An Annual Review of the Casden Institute for the Study of the Jewish Role in American Life
Sephardi and Mizrahi Jews in America
The Jewish Role in American Life
An Annual Review of the Casden Institute for the Study of the Jewish Role in American Life
Volume 13
Steven J. Ross, Editor Saba Soomekh, Guest Editor Lisa Ansell, Associate Editor
Published by the Purdue University Press for the USC Casden Institute for the Study of the Jewish Role in American Life
© 2016
University of Southern California
Casden Institute for the
Study of the Jewish Role in American Life.
All rights reserved.
Production Editor , Marilyn Lundberg
Cover photo :
1920s postcard sent from the Levy family of Rhodes to their family in Los Angeles. The top contains the Ladino (Judeo-Spanish) handwriting called “Solitreo,” which when transliterated states: “Kon este vapor parto el 12 de Desiembre” (“I am leaving on this steamer on December 12”).
Courtesy of Aron Hasson of the Rhodes Jewish Historical Foundation .
Cloth ISBN: 978-1-55753-728-7
ePDF ISBN: 978-1-61249-424-1
ePUB ISBN: 978-1-61249-425-8
Published by Purdue University Press
West Lafayette, Indiana
www.thepress.purdue.edu
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Printed in the United States of America.
For subscription information,
call 1-800-247-6553
Contents
FOREWORD
EDITORIAL INTRODUCTION Saba Soomekh, Guest Editor
Saba Soomekh The Maurice Amado Foundation: Promoting Sephardic and Jewish Cultural Heritage in America—An Interview with Elaine Lindheim and Sam Tarica
Molly FitzMorris Language Mixing in Seattle Ladino: Influence or Interference?
Bryan Kirschen Diglossic Distribution among Judeo-Spanish-Speaking Sephardim in the United States
Joyce Zonana “And she loved brown people”: Jacqueline Shohet Kahanoff’s Affirmation of Arab Jewish Identity in Jacob’s Ladder
Devin E. Naar “Sephardim since Birth”: Reconfiguring Jewish Identity in America
Aviva Ben-Ur Diasporic Reunions: Sephardi/Ashkenazi Tensions in Historical Perspective
David Suissa Negotiating Exile: An Arab Jew in America
Gina Nahai Becoming American
Shulamit Nazarian Iranian Jewish Art Today: What Cultural Legacy Are We Handing Down?
Rabbi Daniel Bouskila The Classic Sephardic Spirit
ABOUT THE CONTRIBUTORS
ABOUT THE USC CASDEN INSTITUTE
Foreword
As a child of Ashkenazi Jewish Holocaust survivors, I grew up in a Queens, New York shtetl , seeing the world divided not only between Jews and non-Jews, but between post-war Jewish immigrants who referred to themselves as “greeners” and their American-born children. Yet there was another world of Jewish immigrants who were little known to Ashkenazi offspring such as myself—a Sephardic and Mizrahi world that was experiencing distinct yet similar battles between the preservation of their unique Sephardic heritage and their desire to achieve the American dream in a place where fellow Jews—let alone Christians—were not always so accepting of their cultural and religious differences.
This volume explores the myriad ways in which Sephardic immigrant communities have engaged in the timeless struggle of how to remain distinct yet successful Americans. From geographic to linguistic to religious to artistic struggles involving the multiplicity of identities that mark immigrant communities, this volume examines how Jews from Rhodes, Morocco, Iran, Iraq and Egypt have experienced many of the same the challenges that Ashkenazi Jews contended with for decades. While Hollywood may have built an image of the American Jew as a bespectacled Woody Allen who is seen as a black hat Hassid in the eyes of his gentile in-laws, the reality of the landscape of American Jewry today is much different than the schmaltz we are fed by the movies. The USC Casden Institute is delighted to present a volume that explores and celebrates the trials and achievements of the Sephardic and Mizrahi communities of America. I owe a special thanks to Dr. Saba Soomekh for her tremendous work as guest-editor and to the Tarica and Amado families for their dedication to the advancement of Sephardic Studies as an academic field and to the steadfast friendship they have shown the USC Casden Institute over the years. May we grow from strength to strength “ Mashallah ”!
Steven J. Ross, Myron and Marian Casden Director
Editorial Introduction
by Saba Soomekh, Guest Editor
The theme of longing and belonging—making yourself at home in a new country while yearning for and holding onto the memories of your place of birth—is present in immigrant communities throughout the world. This is especially true among Diaspora Jews, who have a spiritual longing for Israel. In Psalm 137, Jews declare, “If I forget you, O Jerusalem, let my right hand wither.” Yet Diaspora Jews have an additional longing for their place of birth—their country outside of the spiritual homeland of Israel.
Since the Babylonian exile in the sixth century BCE, Jews have lived all over the world. Sephardic Jews developed communities on the Iberian Peninsula (Spain and Portugal) around 1000 CE, creating their community’s distinct identity and Judeo-Spanish language, called Ladino. With the Alhambra Decree and the Spanish and Portuguese Inquisition in the late fifteenth century, many Sephardic Jews escaped Europe and made their home in what was then the Ottoman Empire (the Middle East, North Africa, the Eastern Mediterranean, and the Balkans). These Jewish communities practice Sephardic customs, laws, and liturgy imparted to them by the Iberian Jewish exiles over the last few centuries. As I am writing this introduction today, it is all over the news that Spain and Portugal are offering Sephardic Jews dual citizenship in order to make amends for the Inquisition. It is estimated that approximately 3.5 million Jews could potentially apply for Spanish and Portuguese passports—proving it is never too late to right your wrongs, even if it is five hundred years later.
Although often confused with Sephardic Jews (because they share many similar religious customs), Mizrahi Jews come from Middle Eastern ancestry; they do not trace their lineage to the Iberian Peninsula. The earliest Mizrahi communities date from Late Antiquity, and the oldest and largest of these communities comes from modern-day Iran (Persia), Iraq (Babylonia), and Yemen. With the establishment of the State of Israel and the subsequent 1948 Arab-Israeli War, most Mizrahi and Sephardic Jews were either expelled by their Arab rulers or chose to leave. Most live in Israel or the United States. The mass migration of Iranian Jews from Iran occurred with the 1979 Islamic Revolution, during which a majority of Iranian Jews settled in Southern California or New York.
Although the first Jews who settled in America in the mid-seventeenth century were of Sephardic ancestry, it was not until the mid-nineteenth century that large-scale immigration of Jews to America occurred, most of whom were of Ashkenazi descent. Sephardic ascendancy faded, and Ashkenazi customs and practices became, and still are, the dominant Jewish tradition in America. Unfortunately, Sephardi and Mizrahi history, customs, and traditions were often absent from portrayals of American Jewry. American Jewish cuisine, art, literature, and the study and portrayal of American Jewry in academia, movies, and television were from an Ashkenazi perspective. Matzo ball soup, gefilte fish, and the Yiddish language were just as foreign to the Sephardi/Mizrahi Jew as they were to the non-Jew in America. As Elaine Lindheim, whose interview appears in “The Maurice Amado Foundation” in this volume, stated, “We are Sephardic … we came from the olive oil rather than chicken fat parts of the world.”
As a college and graduate student in the mid-1990s and early 2000s, I do not remember taking a Jewish Studies course in which Sephardic/Mizrahi traditions, history, and culture were discussed; they were always a side note in our readings. The courses that focused on the Jewish community in the United States emphasized the Ashkenazi community. Any course looking at Jewish history mainly focused on Ashkenazi history. We learned about the shtetls of Poland, but we never learned about the mahallehs of Tehran or the mellahs of Casablanca.
This Annual fills the gap within the America Jewish narrative by focusing on the Sephardic and Mizrahi experience in America. Sephardic and Mizrahi Studies is no longer an afterthought in academia, thanks to organizations such as the Maurice Amado Foundation, which has supported the study of Sephardic Jewish history, culture, and heritage over the past half century. The Foundation was among the first to recognize the significance of supporting Sephardic Jewish scholarship and education. I was lucky to conduct an interview with Elaine Lindheim, one of the directors of the Foundation, and Sam Tarica, former president and adviser, in order to discuss the Foundation’s history, goals, and interests, and to learn a bit about Maurice Amado himself. The transcription of the interview can be found at the beginning of this volume.
When reaching out to our contributors for this volume, we simply asked them to write about any aspect of Sephardic and Mizrahi life in America. Our contributors took many different approaches to their chapters. Some took an ethnographic approach, such as scholar Molly FitzMorris, whose article profiles three women, all native speakers of Judeo-