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#ashkenazim – @natalunasans on Tumblr
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(((nataluna)))

@natalunasans / natalunasans.tumblr.com

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So, is Gal Gadot white? Is she North African/Middle Eastern and Israeli and Jewish and European and white? Is she all six of these things? Or perhaps something else? Who decides whether Jews are white, and what forces guides those decisions?

The ambiguity of Jewish ethnicity serves as a perverse weapon in hands hostile to Jewish identity. It leaves Jews historically vulnerable to anti-Semitism from extreme ideologies on both sides of the political spectrum; Jews are at once the ultimate insiders (white) or ultimate outsiders (other).

The authoritarian right, as recent studies suggest (and as any casual trip to 4Chan will confirm), couples Jewish privilege to themes of parasitism and conspiratorial, outside power. Message boards and twitter feeds everywhere on the right confirm the alarming growth of these racialized ideas at disturbing rates in right-wing social media. The authoritarian right, like the Nazis, attack the Jew as the ultimate outsider to the singular cause of ethnic nationality.

On the extreme left, Jews assume the mantle of ultimate insider. Unlike right wing authoritarian anti-Semitism, left wing anti-Semitism asserts Jewish whiteness excludes Jews from being persecuted. In this psychological fantasy, Jews emerge as powerful white insiders: the elite. Under the thin veneer of social justice, this poisonous narrative forcibly decouples Jewish identities and legitimate suffering from the causes of all other oppressed persons of color. For the far left, a Jew is the ultimate white person. Stalinists decried the insider, “corrupt bourgeois nationalists” to target Jews specifically and forcibly send them to Gulags en masse and redistribute their wealth.

Being white is the new version of the insider and outsider game in identity politics. Palestinian-American activist Linda Sarsour argues, in a video by the anti-Israel group Jewish Voice for Peace, that “while anti-Semitism is something that impacts Jewish Americans, it’s different than anti-Black racism or Islamophobia because it’s not systemic. As a Jewish American, particularly a white Jewish American…understanding that anti-Semitism is horrific but it’s not systemic is important] and we need to make that distinction.”

For Sarsour, the rhetorical move that Jews are white clearly means that they fall outside of the intersection of systemic oppression.

On the right, whiteness projections transmute to a mirror opposite. The popular alt-right blogger Radix decries “the rise of a hostile Jewish elite,” a privileged other, he admonishes his readers, threatening the purity of white America itself. In light of this, it is clear that being “white” emerges as a central, modern grammar of “othering” in Jewish existence for both poles of the political extremes.

When we believe, as Noah Berlatsky argues, that “being white is really just a matter of what people see you as,” I would respectfully suggest that history and current events should give Jews pause. For the sake of Jewish life everywhere, let’s start by educating ourselves to understand dangerous nuances of whiteness and how it plays so perniciously into an anti-Semitic reality that we internalize when we believe it. 

Another article that delves into the racialization of Jews and the history behind it: http://blogs.timesofisrael.com/yes-ashkenazi-jews-including-gal-gadot-are-people-of-color/

Standard Tumblr Don’t Know How To Act Disclaimer: I am not cosigning everything the author of the link says, but it has a lot of actual information that most people don’t consider when defaulting to, “Ashkenazi Jews are white.”

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darkhei-noam

Do Ashkies have any right to hamsa imagery? I haven't run into any commentary on this lately.

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First of all, shiraglassman, sorry for taking so long to answer! The beginning of Passover wiped me out.

It’s a good question… To be honest, I’m not really sure what would or would not give someone ‘the right’ to wear a hamsa. It’s not a symbol that belongs to any particular place or tradition. At the same time, from a historical perspective, it’s true that the hamsa was a prominent artistic element in Jewish art from North Africa, the Mediterranean, and Central Asia, but was not used in the Ashkenazi community until the last 50 years or so. As shown in Sabar’s essay on the Jewish history of the hamsa, in Israeli society the hamsa has been transformed into a general symbol of ‘Israeliness’ and ‘Mediterraneanness’ and in particular a symbol that is distinctly disconnected from religious and nationalist narratives, unlike the “Jewish star” (something also noticed by Alexandra Nocke). It’s not a coincidence that the hamsa appears in the logo for almost every peace initiative, alternative Israel tour, Arab-Jewish coexistence project, etc.

Is it a Jewish symbol? Definitely (well, as much as anything is a Jewish symbol). Its historical origins are unclear, but the idea of a hand as a protective symbol goes far back into antiquity. We know that the hamsa symbol was widespread among both Jews and Muslims already in the Middle Ages, and by then it had taken on different symbolic associations for the different communities — for Muslims, the “five” of the hand relates to the Five Pillars of Islam and to the five members of the Prophet’s family, the Ahl al-Bayt, while for Jews, the “five” of the hand relates to the significance of the fifth Hebrew letter “heh” as a symbol of the Divine Name as well as the iconographic importance of the outstretched hands of the Priestly Blessing (birkat kohanim).

Should Ashkenazim wear it? Well, it depends on how you feel about the relationship between different Jewish groups. Many “Jewish” customs originated in one specific group — for example, wearing costumes for Purim is originally an Italian Jewish custom; smashing a glass at weddings is originally a German Jewish custom; throwing candies at a bar/bat mitzvah is originally a Sephardi Jewish custom; etc. etc. With regards to the hamsa, while it did not originate in Ashkenaz, its symbolic associations (divine protection, blessing, warding off the evil eye) are all consistent with Jewish culture in general, and there is nothing that ties it to one specific community — it is not a symbol of “Moroccanness” or “Persianness” or anything like that. At the same, I can understand why some people might be reluctant to erase its non-Ashkenazi history. I wear it myself, and I appreciate it as a Jewish symbol shared with Muslims and not tied to the State of Israel, but I acknowledge its origins as elsewhere to my own family’s heritage. Ultimately this is my opinion, and feel free to disagree!

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