Blacks and Jews Entangled
The complicated history of Black-Jewish relations in America.
Jews have continued to call for the maintenance of the black-Jewish alliance despite the socioeconomic differences between the two groups. Leonard Fein, the founder of Moment magazine, has been among the most eloquent spokesman for this position. In his 1988 book Where Are We? The Inner Life of America's Jews, Fein admitted that American Jews were no longer among the oppressed. Nevertheless, Jews should continue to identify with blacks because of "our continuing need to see ourselves among the miserable-or, at least, the still- threatened." The involvement of Jews in the civil rights movement, Fein concluded, "has helped preserve our sense of ourselves as still, and in spite of all the successes we've known, among the oppressed, hence also among the decent, the just, the virtuous."
A Short History
Even a cursory examination of the history of black-Jewish relations in the United States reveals that they were never as warm as Pogrebin and Fein would have us believe, nor are they today as frigid as alarmists claim.
The myth of black-Jewish identity mistook the nature of black-Jewish relations and the attitude of blacks toward Jews. It is true that in a variety of ways blacks ever since the time of slavery have modeled their lives on the Jewish experience. As indicated by black spirituals such as "Go Down, Moses," blacks drew parallels between their own situation in the South and that of the Jews in Egypt. Just as Jews escaped from slavery and, in the process, inflicted punishment on their taskmasters, so blacks anticipated flight from slavery and the chastisement of the South. The popularity of "Zion" in the names of black churches shows the extent to which the experience of the exodus resonated among blacks. Black nationalists used the Zionist movement as a model for their own back-to-Africa movement. Finally, blacks used the example of the upward social and economic mobility and bourgeois values of Jews as a model for their own people. For groups such as the Black Jews of Harlem this admiration for Jews led to syncretic religious cults containing Jewish elements.
Despite, however, what affinity they might have felt to Jews, blacks believed that there was still a vast racial gulf separating the two groups. No matter how much Jews did for blacks, in black eyes Jews were whites with all the privileges accruing to those with white skins. For blacks, the great fault line in America was not between the oppressors and the oppressed, including Jews, but between those with white skins and those with black skins. The rapid decline of American anti-Semitism after 1945 combined with the nation's continuing pervasive racism was proof to blacks, if they needed any such proof, that the condition of American Jews bore little resemblance to that of blacks.
Even during the first two decades after World War II-the supposed "golden age" of black-Jewish relations-James Baldwin, Kenneth Clark, and other blacks warned liberal Jews that their image of a close black- Jewish affinity was a fiction of their imagination, and that candor and realism were now required. The constant advice to blacks to look to the Jewish experience as a model exacerbated the problem. That advice assumed that if Jews could make it in American society then presumably so could blacks; but this assumption ignored the crucial fact that Jews were white.
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