NUMBER 2 , 5745/MAY, 1985

‚fit-mira A Jewish Feminist Magazine

51.50 EDITORIAL

Welcome t0 the second issue of SHIFRA, and greetings for Shavuot.

Our first issue provoked many and varied responses (see letters pages). And judging from the range of contributions we have received since SHIFRA 1, it is clear that we are beginning to realise one of our main aims: lots of different women are reading SHIFRA all over the place!

This issue includes: aspects of Jewish tradition explored by feminists on our own terms, articles centering on the politics of Jewish , personal accounts of women’s experiences, prose/fiction, poetry, reviews, recipes, conference reports and contacts.

We recognise that as , we come from a variety of cultures and backgrounds‚ and we hope this is reflected in the magazine: the Glos_sary includes definitions of words which may be familiar to some of us and not to others —and that goes for the definitions themselves . . . . . We see one of the strengths of SHIFRA as provicling a forum for all Jewish feminists. Although we I acknowledge the diversity within feminism (and that includes our collective), there are certain feminist principles women on SHIFRA all share: the power of men over women is a reality for which men are responsible, and which feminists must challenge. However, we are aware that is a complex reality: all men do not have equal power over women. As Jewish feminists, we oppose abuse of power in all its forms, and are seeking to explore these issues in SHIFRA. We welcome lots and lots more contributions from as many Jewish women as possible —photographs would be wonderful! At the moment, each issue seems like a miracle —it would be lovely t0 have enough copy to plan several issues ahead!

It would also be nice to have enough money to be able to plan ahead. Several women have commented on the high cover price of SHIFRA. It is very expensive to produce a 48 page magazine, and we are barely covering our production costs. Wedo not receive funding from any source, and rely totally on sales. subscriptions and donations.

Thanks to everyone who made this issue possible!

THE SHIFRA COLLECTIVE Bev Gold, Dena Attar, Elizabeth Sarah, Jane Black, Leah Ruth, Libby Lawson, Linda Be1los‚ Marilyn Fetcher, Riva Krut, Scarlet Pollock, Sheila Saunders.

All material published in Shifra is Copyright to u the author; the opinions expressed are not necessarily those of the Shifra Collective.

SHLFFE was a Jewish whose surname (sire-name) is unknown‚ Active in the Warsaw Ghetto resistance, she chronicled the suffering of her people. She was caught by the Nazis on the Aryan side of the city, ' tortured and murdered in 1943.

There have been many thousands of courageous Jewish women- we know very Iittle about fheir Iives and experiences. We chose äHlfl-E because she speaksfco us in her own name and not in the name of a father or husband. S LFE symbolises our purpose in creating this magazine.

I

I PUBLISHED BY: TYPESET & PRINTED BY:

Shifra, Box No.2, 59 Cookridge Street, Leeds 1, Amazon Press, 75 Back Piccadilly, Manchester 1, ' England. England- u SHAVUOT, 5745/MAY‚ 1985 NUMBER 2

Page Letters ...... 2 Contacts ...... 4 Glossary ...... 43 Heritage . 17 B’ruria: The First Woman ? Penina Stone ...... 4 ...... The Jewish Association for the Protection of and Women. Cecily B Solomons. . . . 39 Features/Personal Accounts Four Questions for Jewish Feminists ...... 7 . 8 Why I Am Not a Jewish Feminist. Dena Attar ...... 14 Outside Looking In. Rose Weitz ...... _...... Reflections. Raina Sheridan ...... ‚ 27 Excuse Me, Is There a Christian In The House? Sheila Saunders ...... 29 The Shiva‚ A Tradition Worth ? Judith Emanuel ...... 31 Women and the Traditions of Shiva. Jane Black ...... 32 The Day. Hedi Argent ...... 36 Passion For Truth. Doreen Wachmann ...... 38 Jewish or Not Jewish: Another Story. Tanya Wesker 40 Fiction The Cost of A Free Do. Sabina Mitchell ...... 1l Whose Greenham? Micheline Wandor ...... 24 Poetry Tonight’s The Night. C.J. Batten ...... 13 Snow White. Margaret Guery ...... n . 16 Rome on the 9th October, 1982. A Paula Savage ...... 28 Family Album. Chaia Gold ...... 34 Reviews B’ruria ...... 18 “Very Accurate‚ Just like a ” ...... -...... 21 Bessie ...... 22 Conference Reports Where Do WeGo From Here and Now? ...... 20. ' Limmud Incognito ...... 41

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Shifra invites Jewish women to send material to us for Issue Number 3, which will be published at Rosh Hashonah (copy deadline will be the end of July 1985).

We would like to thank ‚all those who have contributed, both creatively and financially. Shifra 1s a non-profit making voluntary Organisation, entirely dependent on donations and subscriptions.

Wecannot exist without your help, so please keep send1n_g y_our_articles, and remember to take out a subscription 1fyou haven’t already.

Front cover photograph: Pearl Golombek, a machinist in a Manchester tailoring workshop, in her ‘Shabbos best’. 1920s. Thanks to, Manchester Jewish Museum for the photograph. Dear Shifra Sisters, Thank you for the first issue. The article b, Franzie Goldberg reminded methat my grand- DEAR had come over from Vienna to Liverpool SHLFFZ in 1938too, and it occurred to me that they might have met. lt transpired that Grandma claims to have been the second refugee in Liverpool, and has remained friends with Franzie Goldberg until Dear Shifra Collective, now, and that they still live around the corner This is a very belated letter to say how much I from each other. I’m sure she’d like to read the enjoyed the first issue. I read it from cover to article. cover, greedily absorbing every item. Like others I know, I found Elli’s article especially moving I wonder if you could include some information and stimulating but genuinely enjoyed it all. Of in the next issue. Josephine Zara (whose 4 poems course there are criticisms I could make —to were published in the first issue) along with other criticise is easy and besides I’m sure there’s Jewish women, (and some non-Jewish) is being nothing I could say that you haven’t thought of published in a book which Brighton women yourselves. What is much harder, is to out an writers are publishing. Oooh women will be avail- interesting, diverse and entertaining magazine for able around Pesach‚ with 56pp of poetry; price Jewish feminists and other Jewish women. And €1.25 including postage from Brighton Women you did it . . . with no paid workers‚ no massive Writers, 22 Eaton Place, Brighton, Sussex. GLC grant‚ just your own hard work and tenacity. I look forward to next Shifras. I do hope you're actually going to allow your- selves to enjoy your achievement! Shalom, Karen Adler, With love and appreciation, Brighton. Francesca (Klug), London. See Francesca Klug’s review of"Bessie”‚ by Lawrence Bush, on Page 22.

Dear Shifra, Dear Shifra, I am a Jewish woman of the older generation Ienclose a poem that I wrote as a result of (O.A.P.)‚ and the Women’s Liberation Movement reading ‘Rome on the 16thOctober 1943’, (W.L.M.) is ajoy to me. After the war, in the printed in your first issue. I take no credit for ’50s‚ everything went backward and reactionary the style or language used, for, as you will see, it as far as women were concemed —till 1969 that takes exactly the same form as the poem by 1s. Josephine Zara (and needs to be read, I think, in conjunction with her poem). It makes the point I can’t send a donation this time because I am that for at least one day, and probably for some sending to the Women’s Support groups —but time after the event, the Roman people were next time I will. shocked by the anti-semitism that they saw on their doorsteps. The poem refers to the bomb Itake ‘Spare Rib’ and its one-way anti- attack at the Great , Rome, in which a really turns me off —Lbelong to MAPAM*'so two year old child was killed and forty others you’ll know my ideas regarding Israel and the Arabs were injured. I was living in Rome at— the time (in (why don’t they allow us a voiee?) —so it’s a the Jewish Quarter, very close to the shul) and relief to welcome Shifra —may she long live to the family for whom I worked were at the shul. grow strenger! If you have any more detaals of The congregants were attacked after the service Shifra, please may we have thern —or any other on leaving the building —with hand bombs, unknown (buried) Jewish heroines. gvenades and bullets from machifle guns. The Romans were truly shocked and supported the Keep going —like the miners’ wives! Jewish community,joining in with prayers at the synagogue and by attending two subsequent Dorothy Grey (Ms) protest marches. Some even closed their shops in Enfield. protest.

P.S. Just read your editorial and review of a book All this has, perhaps, little to do with Jewish of poems —it’s no good! —you’ve got t0 have a Feminism, but I thought it may be of interest to donationl! So I’ve opened the envelope and made you —or to Josephine Zara. out a new cheque. I vvish you all success with your magazine. ‘MAPAM is a left-socialist zionist Israeli political party, allied to the Hashomer Hatzair Kibbutz movement and Yours sincerely, Peace Now. It advocates self-detemfination for bothJews Paula Savage, and Palestinians. Birmingham.

Paula Savagek Poem appears an Page 28. More Letters Dear Shifra, Thank you for sending me a copy of the maga- zine, which is very impressive. l have two thoughts. Thc first is that I would love to see Dear Shifra, something on the specific nature of English which How much I the first edition! It was anti-semitism, seems to me quite unique appreciated ——in literature, really wonderful to read all the diverse experi- Disraeli, quasi-fascists, literary pcople, the Kothschilds round the second ences of so many Jewish Feminists. I want to world thank wvar, to Lord Longfords peculiar Organisation of the collective and everyone who contri- his on buted for life and making me report pornography‚ where the Jewish brightening up my perspectwe is out feel part of something so BIG and EXCITING! singled in the strangest possible way. Second, I would love to see the magazine have more I would like, however, to make one point of theory in it: how, why, all these constructive criticism. I’m sure you’ll agree that elementsof atrocity and subordination and Shifra should be as open and accessible to all marginahzation get to be dynamic, useful parts of Jewish Feminists systems of power —how they change their forms everywhere. Unfortunately, but the “Open Letter from the Shifra Col1ective” did maintain their function. not fit into this category. I’m sure there are many women, like me, who did not understand it as Andrea Dworkin, they were not aware of the full story, and may New York, USA. have felt alienated by it. That would be a shame. May I suggest that in future editions adequate background information is provided for any factual articles or editorials. Dear this from an out-of-town Jewish Shifra, Ihope plea I thjnk it is a well written, well Feminist is heard! And I that good magazine, promise as soon as but for me it is I my exams are over I’11 contribute an article. displayed‚ claustrophooic. am_ an agnostic but I am horrified at anythmg that 1s in anti When I was teaching m With a big mazeltov and much love, any way people. Naomi primary school I attended the religious ceremony Fulop, were that Bristol. each morning. At Easter the kids taught the Jews were responsible for the murder of Jesus Christ, and at a very young age kids accept dogma without question. By the time they are old _ enough to question dogma, the anti-Jew diatnbes. Dear Shifra, learnt at school from the age of five, have become First them. I am a member let me say personally how wonderful, yes deeply ingrained in otthe wonderful, I found the first issue of Shifra, so Humanist Association who seek to have fEhglOUS thank you very much for that. teaching taken out of the school Curriculum, Second1y‚ the Archives here want to subscribe Best wishes for your success. for a year‚ starting from No.1. Yours sincerely, Wehope you’1l find the two issues of our bulletin Isabel Turner, mteresting. Thanks and good luck for the future. London. Yours, Penelope Hamm on behalf ofthe Archives Recherches et Cultures Lesbiennes, Paris,

Dear Shifra, Congratulations on a very fine issue of your magazine. Thanks for finding such a suitable title Dear Sisters at Shifra, ‘ for story, it was the hardest for me and read the first issue and I’m my part Pvejust very pleased did hope you would do better. that you’re around. I would like to read more articles about Jewish women’s history in particular, Now, as I have many friends and relatives our ’ and grand eager eg, mothers’ experiences. to read the paper I have to send copies to are to write about my Also, you going Zionism at all? relations in America, Australia, know and Switzerland, I it’s complex (for me)painful. Also, Holland, Portugal (a result of a of View of women? being refugee the Jewish religious a very large family).

Looking forward to your next issue. Wishing you to continue to be successful I remain with best regards, Love, Yours, Pauline Allen, Frances Goldberg, London. London. 4

Letters/Contacts JONAH (Jews Organised for a Nuclear Arms Halt) was founded in Leeds and London in 198l as a response to the growing concern over the spiralling nuclear arms race and a realisation that T0 the Reader's of Shifra, there had to be a responsible Jewish voice con- I’m to hear from the women creating tributing to a re-awakened Peace Movement. very proud J aims to raise thjs new Jewish magazine. There are many other Through its activities ONAH like with histories told and awareness within the Jewish communities and Jewish women me‚ historical Webuilt unions, camps for children, to promote the belief that the heritage not told. reduce the nuclear movements for the unemployed, for the Black of demands action to threat. people, for others of the oppressed —underground in Russia, and here in the streets of the U.S. We that has Leeds J 14 North Park Grove, Leeds LS8 1JJ. helped create a secular Jewish movement ONAH, a lot to teach Jews today. It's a pleasure to be a 1 rebel —you never grow old in your mind. hope the someday wecan meet —l guess, through book, that we have. Bessie Sayet.

See Francesca Klug’s review af "Bessie", by Lawrence Bush, cmPage

FEMINIST W570)?’ CONFERENCE The conference will consist of a mixture of and short written papers, HISTORY CONFERENCE discussions, Workshops FEMINIST with several sessions running concurrently. Women from many different backgrounds will be 13th, 14th, 15th, July 1985 taking part; some are working in women’s groups, local or oral history groups; the Hall, in history groups At Conway others doe research at colleges or universities. Red Lion Square, London. Our aim in organising the conference is not to new but to fees will be based on a sliding scale: present “experts” in fields, provide Registration a Forum where we can pool ideas, knowledge and Claimants, pensioners E1 per day questions. has the potential to Low waged E2 per day “academic” and day cut across divisions between 55000-10900 f;2—f‚5 per interest in women’s i7 per day “non-academic” experiences i10,000—l5,000 in the past and their relation to the present. The conference is for all women who are interested in Because it has been very difficult to find funding have our history, wherever their interest comes from. for the conference, we will unfortunately to who are papers, to ask everyone, even those giving black and lesbian only work- ln the unlikely event that If women want it, contribute something. will be held, and wehope to have some we sort of profit, it will be used to help shops to make any space available throughout for women arrange fund next year's conference. their own discussions if they wish. will be a creche, run by womerh at the will be There could Where participants agree, discussions so if you require this facility, the future to the Conway Hall, that taped to make them available in let us know as soon as possible, so _ form a of you please visually disabled. These tapes will part we know the numbers we have to cater for. any future publication. food will be provided by Inexpensive‚ vegetarian a disco‚ with food, is being arranged for catenngService during the lunch break, Finally, a women’s the Saturday evening, to which we hope as many and tea and coffee willlbe available throughout. of you as possible will come. Disabled access to Conway Hall poses some is The organisers of the conference would like problems‚ asone of the workshop spaces women able to will be available for any contributions from Jewish give upstaim. However,help lead discussxonns. If you are interested, wish to be carried upstairs, and all the‘ papers or women who lambert, 16a Brightwell Crescent, other rooms are accessible, and the toilets are on write to Sarah London SE17. the ground floor. I'M/K 00537/0116‘ FÜR JEW/S/I fEM/l/IJTS

Why is Jewish Feminism different from other also critical that we uncover the history of ? What is our tradition? Does the Move- Jewish women’s movements. The course will ment have a history? Who are our foremothers? consider three kinds: These are fundamental questions for Jewish Feminists and for the Jewish 1. A paradoxical spinoff from patriarchal today. Yet if we ask these questions of traditional Jewish religious orthodoxy is that Jewish women Jewish books and history teachers, we receive no have a tradition of organising as women in the answers. The Spiro Institute, which has taught Jewish community. Jewish women’s groups have courses in Modern to adult classes traditiona-lly provided Voluntary labour in the in London over the last few years, now offers a fields of philanthropy, fund raising and synagogue course which places Jewish women centre stage in decoration. All of them had to balance their com- Jewish history. “The Jewish Woman from munity activities against domestic responsibilities. Pre-Emancipation to Modern Times”. They may not have regarded themselves as Feminists, yet the right of Jewish women t0 Weare the people of the Word and the Book. Yet organise separately from men has never been in the vast list of books claiming to be classics in challenged. the field ofJewish history, women are scarcely 2 Jewish Feminism as a movement was born mentioned. For example, one of the most impor- tant source-books for teachers of Modern Jewish in Germany at the tum of the century. The his- I-Iistory is a collection of Original documents tory of the Jüdisher Frauenbund is important: it edited by.Paul Mendes-Flohr and Jehuda Reinharz‚ emerged at a moment when Jewish feminists The Jew in the Modem World. Out of over 250 found it necessary to organise as Jewish feminists pieces, there are just two women’s voices: Rosa vvithin but also autonomous from the feminist Luxemburg and Rachel Levin Varnhagen. And movement. Their reasons and their experiences for Jewish women’s movements (as opposed to wcll provide an important context us almost a later. wom themes of Hassidism, Halakah. Zionism) century have no at all. place 3. Perhaps one of the most dramatic experiments in practical feminism was the Over the last decade, Jewish feminist historians Kibbutz movement. Jewish women tried to have discovered a fascinating array of Jewish implement equality on the ground decades before women whose biographies are part of our present the current feminist movement took off in the tradition as Jewish feminists. These include the 1970s. A generation later, daughters of the famous Talmudist Beruriah; merchant, diarist and Kibbutz the idea that achieves mother challenge equality of fourteen children, Gluckel of Hamelin; a meaningful status for women. They too provide her decendant and the who woman translated an important case for the English Jewish Feminist Glucke1’s into German and so preserved Movement. her diary for posterity, Bertha Pappenheim, her- self a pioneer of the German Jewish Feminist Westarted with four The course an questions. Movement, important philanthropist who suggests that there are more than four answers. opened refuges for battered women and homes “The Jewish Woman from to for unmarried mothers in Pre-Emancipation Galicia; novelist Esther Modern Times” examines the complex and Kreitman who lived in the shadow of her brother diverse experience of Jewish women through a Isaac Bashevis Singer; German salon socialiste and friend of Rachel series of Seminars organised by Penina Stone. Vamhagen, Dorothea Penina drawns on her own research, and other Mendelsohn; English novelist, socialjst, feminist and friend of Jewish women gave sessions on specific topics: Eleanor Marx, Amy Levy; Russian- Julia Michelene Kate American anarchist and Emma Agi Katz, Pascal, Wandor, feminist, Goldman. Lowenthal, Rickie Burman, Riva Krut. With time, we can be confident that the list of For further details contact Riva the our foremothers will increase and But Krut at Spiro multiply. Institute. Phone 286 or wIite to: apart from individual women who 4805, provide some 3 St John’s Wood London NW8 8RB. idea of the range and diversity of our past, it is Road, W117 I 4M N07’ 4 JEWISII fEM/NIST

In the last few years a movement Calling itself ‘Jewish feminisrn’ has grown up, in no small part owing to the feelings of vulnerability amongst Jews after Israel’s appalling actions in Lebanon‚ 9+3? but also the result of other pressures which I shall discuss later. My initial contacts with this movement —a meeting and a conference in London, reading an American anthology, a Jewish more effectively for our own futures as women, co—counse11ing weekend —did not encourage me and for the futures of all other women. to go any further. The concerns which other women spoke of, wanting to reclaim their Jewish Reasons of safety, support, commoninterests are identity or work out a ‘feminist’ Version of good enough reasons for temporary alliances and Judaism, were not my concerns, and I felt no groupings but they are not the only reasons why great urge to identify with this new grouping. women have decided to organise as Jewish Then after Sabra and Chatila, a spate of anti- feminists. I want to look at how the idea of a dis- semitic writing in the feminist press and a growing tinctive ‘Jewish feminisrn’ has grown up, how it sense of isolation, I formed a local Jewish feminist is being used and what its possible effects might be. group with a small number of other women and to held began going meetings, fairly infrequently. Let me first of all from the editorial in the A national Jewish feminist newsletter quote appeared, first issue of Shifra: more groups were getting off the ground, Shifra was on the way and suddenly there seemed no Shifra is a collective of ten Jewish feminists — more doubt about it here was a new movement —with at least eleven opinions —continuing and a possible new identity, a new politics. the Jewish tradition. Yet the Jewish tradi- tion for the most part describes the experi- But was there and is there a new movement? At ence of Jewish men. Our experience is the start of my involvement with ‘Jewish femin- woman-centred. Wewant to claim our heri- was about it and felt dissatisfied ism’ I ambivalent tage as Jewish women. by what I heard, read and found happening within Jewish feminist circles. I am still dissatisfied and I Admittedly this is a very brief summary of Shifra’s know now that I am not a ‘Jewish feminist’, but a purpose as a Jewish feminist magazine and should feminist who is also Jewish, and I see no good not be taken as a complete Statement of its aims. reason for ‘Jewish feminisrn’ as a separate move- But what strikes meabout it are the phrases ‘the ment or politics. Jewish tradition’ and ‘our heritage as Jewish women’. They are entirely vague. What are they I want to make it absolutely clear that I believe supposed to mean‘? I think they are intended to there are times when vvithout doubt, it is useful represent the positive aspects of being Jewish for us to organise ourselves as Jewish women,to women, as opposed to exploring the experience debate common concerns and offer personal sup- of oppression. I believe wholeheartedly that lt 1s to each other. I have benefited from the vital for us to explore the experience of oppres- port which debates and from the support, a fact which I sion but I can quite see that in a magazine would never wish to deny, but I also think it is wants to have a wide appeal something else seems for us to see that certain to be needed to give the contents a cheerier and very important beyond l limits, this separate Organisation stops being use- more positive feel. (In the same way havebeen ful and turns into a different kind of phenomenon. asked several times to say what I find positive believed that in the end the about being Jewish, in meetings and Workshops I have always point kind of was to work out an understanding and a viewpoint at confcrences, asif wehave to find some which we could use in our daily lives and in our ‘balance’.) One strand of ‘Jewish feminism’_ then‚ Bernice in ‘Coalition I think it is fair to say‚ has the aim of creatmg a political struggles. Reagon based politics: turning the century’ writes with wonder- positive for Jewish women ful clarity and eloquence about the need for us all on ideas about our heritage and tradition. —black‚ white, lesbian, whoever —to leave what she calls the ‘barred room’ where we are only Once you being talking about Jewish identity you Who is a Jew? As among women just like ourselves, and try to forge are up against the old question: ooalitions with other oppressed groups. The feminists weare likely to accePt WOMCYVSfights ‘barred room’ works for a time as ‘anurturing _ to define their own identities as they wish. Women space where you sift out what people are saying who identify asJewish m3)’h?!“ n0 feligious about you and decide who you really are’.. faith whatsoever, may not have been brought up But, as she puts it, ‘There is no chance that you asJews, may not have been bom to parents who can survive by staying inside the barred room’. I were brought up asJews. In that case the common take that to mean that we must work out how ground between us cornefdown to anti-semitism beingJewish affects our lives from our own and possibly, to some similanties in our back- standpoint and that of other people, not in order grounds and culture. Assuming that we share the to wrap ourselves ever more tightly in a new- same tradition and heritage is not, after all, going found Jewish identity but so that we can struggle to get us very far. The Jews are not a ‘race’ and although the Nazis cutron) cause it to wither. If Judaism or the tried to categorise us as genetically different from Jewrsh people have been the bearers of some other groups of people we know that that is an partlcular values that are laudable, beautiful, entirely false idea. Judaism is a religion, and if we and still useful, then these must be defended are Jewish but not religious we are so either because of their intrinsic validity, without because we are from families who were at one regard to the people or ideology that has time Jewish in the religious sense, or because we adopted them. live in societies which label us according to the facts of our birth and without regard to what we believe. It is absurd to pretend that what we share in common is not ultimately due to religion, or that we have necessarily got all sorts of charac- teristics in common. We may talk loud —so do other people, and anyway that cannot possibly Rodinson writes about the pressures put on us to be true for all of us. We ought t0 challenge any identify ourselves with the concept of a special statements about ‘all Jews’ whether good or bad‚ Jewish people, what he Calls Jewish nationalism, because they all make the same mistake —a mis- and of the problems Jews face when they want take with consequences we should not under- to oppose nationalism (he himself is a left-wing estimate —of pretending that Jews are in some Jew whose own parents were murdered by the mystical way all alike. Nazis, non-religious and non-Zionist): Nationalism and We are not all alike. Among the members of religion proclaim our duty my to to their and accuse us ot‘ own extended family are Jews from India, Iraq, rally banners, Arab and Swedish in treason and cowardice if we fail to do so. Sweden‚ looking Indian, For various often appearance and with completely different sets of reasons, good ones, many customs. Even in Britain who find themselves in this position put up among with their teeth and you can find wide differences between it, gritting holding separate their religious communities, between Jews whose tongue. families were of different national before origins the for some settling in Britain, and of course differences in Studying question of Jewish identity economic class and in attitudes towards Jewish feminists seems to produce a self- being consciousness about J which I have Jewish. When you reflect on the fact that there being ewish are Jewish communities all over the world, some noticed that others‚ who take their identities for established many hundreds of years ago, it is granted, find puzzling. It may be that this is a obviously impossible to go on maintaining that temporary result of paying so much attention to we are somehow, in some special sense, all one our habits of speech and so on, but it may be people. The idea that we are comes from two linked with another side of the Jewish identity sources: religion‚ and Zionism. For anyone who theme. Feminists wanting to examine what a is not a Zionist and not religious, the question of Jewish identity might mean for them, like other identity may come down to the question of the women seeing themselves as distinctive groups, best way of responding to anti-semitism. I do not turn to our history and try to understand as think there is only one answer at all times to that much as possible about the lives of other , or that our defiant need‚ after Hit1er’s women, past and present. I think there are very attempt at a ‘final to on as good reasons to Iearn as much as wecan oi solutionf, go surviving and of other lives in the Jews forces us to cling to rrtuals and beliefs which history people’s present, but with one caution. Historians are neutral we would otherwise reject. 1 understand the rarely and as know slanted reasons why some women are trying to create, or observers, feminists we how the work of male can be. recreate, a sense of ‘being Jewish’ outside of historians But history can be slanted in other and is too often rehgron even though they do it in a way which I ways too, often find self-conscious and artificial. It connects written not with the aim of finding out as much with the anti-racist strategy taken other truth as possible whatever it might be‚ but selec- up by favour of oppressed minorities of resisting being absorbed tively‚ in particular ideas or groups. If into a dominant culture which we do not believe Jewish feminists are tempted to construct a selec- is bettef than Our own and is to us. But tive history of a kind we might like to have but hostile not there is a difference between asserting who we which does refleqt the varied reality of Jewish are and trying t0 recreate who we no are. women’s experience, I am not sure that they will longer us a service. On the theme Of ‘moral necessity’ Maxime be doing Rodinson writes (in Cult, Ghetto and State. 1983): Jewish identity is one thing, Judaism of course is Judaism is explained by history, not outside another. Some women understand ‘Jewishw it. It merits no special scientific or moral feminism’ as meaning some kind of combination privilege. There was no divine or extra- of feminism and Judaism. For many of us the rational necessity for the survival of the combination is utterly unworkable —religion is Jewish people or the Jewish religion as such. after all a system of thought and practice invol- The only moral necessity is to demand res- ving hierarchies and dogma. Feminists generally pect for the legitimate collective rights of a oppose hierarchical systems and dogma —where religious or secular community when it you are expected to believe and accept what you exists, but not t0 maintain it, recreate it, or are told with only limited freedom ofjudgement. reinforce it when impersonal social factors Judaism is not more dogmatic and hierarchical (and not brutal constraint, force and perse- than other religions but it certainly is not free- l0

and thinking non-hierarchical. From the opposite As a feminist who is J I have some reasons angle, ewish, is hardly going to to want to work alongside other Jewish women reconcile itself to feminism and has definitely at but I have anti-feminist times, no desire or need to work on Iaws about women’s sexuality, inventing a feminist J or reclaim women’s Status and udaism, to a religious roles. You may Jewish identity. I have never denied being Jewish, manage to put Judaism and feminist together if and it has sometimes been are a of great significance you Western woman belonging to the for me, while at other times it has not been so reform/progressive synagogue, but if you are important. For the first half of life Orthodox live my I or anywhere where the Orthodox practised Orthodox Judaism with con- Version of Judaism is all complete there is, you haven’t viction as I had been brought up to d0, going t0 much of a hope. People are attached to religious Hebrew classes three times a rituals week, observing for all sorts of neu-rational reasons, some and keeping shabat the some strictly, walking spiritual, Sentimental, and it does not often two-hour journey on Yom Kippur, fasting, to happen that members of religious faiths move the beautiful from Sephardi synagogue of Bevis Marks strictly observant forms of worship and daily with my father in order to sit up in the ladies Iiving to laxer forms ofa very different kind, if gallery, the Service with start following a mixture of they to have doubts. Looking at the rise of pride‚ sincere piety‚ terror and sheer boredom. I fundamentalist, evangelical religions around the do not wish to be sentimental about world the my past, I oppositc seems more often true. Pro- do not need to reclaim it and I also do not need gressive versions of Judaism may strike feminists to renounce it. My me as more past gives something in acceptable than the Orthodox and ultra- common with other Jewish women, but from Orthodox ones, but that may have no relevance experience I know I have for Iess in common with Orthodox Jewish women who cannot simply Jewish women of Ashkenazi and non-Orthodox switch to another kind of religion which may have backgrounds than tend Iittle or no me they to imagine; it also aning or emotional appeal for them. gives me something in common with other women Asfar as ‘Jewish feminism’ as a reconstruction of under J living religious domination. I cannot exag- udaism goes, both feminists who are sceptical gerate the about or importance Judaism had for me whenl religion opposed to it, and Jewish women was younger‚ but Judaism is an who see no of although prospect incorporating feminism inseparable part of my past and present it would into traditional Judaism are likely to see it as a be to dead end. easy enough exaggerate the importance beingJewish has for me now. Unhappily the existence of ‘Jewish feminism’ strikes me as I have written some of this in quite abstract terms two undesirable but the having effects: minimising the realities are concrete enough, and serious impact of Judaism women in How can we upon religious enough. deny that women suffer communities, or at least ignoring its more incon- under the yoke of Judaism, just as they suffer venient and under aspects, exaggerating the importance Catholicism and Islam? In the name of of being Jewish and our differences with other religion Jewish women too are forced to bear women. more children than they want, are confined to the roles of wives and mothers‚ denied abortions, In conclusion, I would ask feminists who want to contraception and equality under laws. call themselves Jewish feminists to think about I am less concerned about the fact that we are not the from Rodinson: allowed to following point (also Cult, participate equally in religious cere- Ghetto and State) about declaring an allegiance: monies than I am about the effect ofJudaic Iaw on the lives of all Israeli women and of Orthodox I have tried to remain faithful to -my Jewish women in other countries, and the fastest Original commitment: as far as is humanly way oflifting its burden is for women to refuse possible‚ not to allow my origins and situa- to bow to it, not for us to work to change the tion to influence my analyses and judge- authoritarian, anti-feminist structures from within. ments, to ask myself not ‘is it good or bad The same goes for women everywhere —I do not for the Jews?’ but ‘is it good or bad for want to support a feminist Catholicism, Metho- people?’. Anyone who thinks this stance is dism or Islam. My support is for feminists and wrong should say so frankly, should pro- women, not for religions, and the rise of religious claim openly before the world that it is a movements around the world at the moment is good thing to sacrifice other human groups ominous for women and for feminism. Now when —and the freedom of one’s own mind —for so many women are already being forced back the good of the J ews, which in any case will into traditional roles weneed to support those always mean the good of some Jews. who are trying to resist and defend their freedoms, sometimes only just won. I can already see signs unfortunately that instead of speaking out Denn Attar. against the harm religion does to our interests as women ‘Jewish feminism’ is prepared to grit its teeth and hold its tongue. 14 Outside Looking In: An American Jew In Britain

This article describes my first impressions, as an The depth of this ignorance and invisibility always the of as a becomes clearest around Christmas. Compared to American, regarding experience living over- Jew in Britain. I have only been in Britain for a Britain, Christmas in the is it be true for me whelming, but not quite so monolithic. In the few months‚ so would chutzpah New to claim to understand British culture. As an out- cities in which I have lived (New York and I I can see clearly aspects Haven, with sizeable Jewish populations‚ and sider, however‚ suspect all of of British life whose sheer ordinariness make them Phoenix, with only 2%Jewish population), token article on invisible to British persons. What follows, there- the newspapers have at least a accurate assessment of British Chanukah, and similar articles at Rosh Hashana fore may not be an are cuIture‚ but it is an honest‚ gut-level, first reaction. and Pesach; minor generally mentioned in small filler articies. The articles are hint that were to be different presented ashuman interest stories, My first things going generally our in Britain came before I had left America. The about the quaintly interesting customs of exist. In hardest task facing me in making plans to spend a Jewish neighbours. Still, at least they a to live in Britain, l realised that if I did not have an year in Britain was finding place Club — —a task for anyonc, but parti- American desk calendar (from the Sierra London daunting I would not cularly so for someone living six thousand miles an enviromnenial Organisation!) for the Jewish holidays. away with no knowledge of the country nor per- have known the dates learned of a residence for sonal contacts. I tinally sell at overseas sclrolars which was highly recommended. Even in Phoenix, most stationery stores however, least a few Chanukah cards; all have a sizeable When I received their application form, cards. discover that one of the ques— selection of generic “seasons greetings" l was shocked to but Christmas tions asked for my religion. In the United States, Here, it is difficult to find anything this would be considered evidence of illegal intent cards. initial surprise and a to discriminate. Despitemy cards has also been sense of trepidation, l hesitated only Mailing my Chanukah slight sinee every time I_go to the post office I momentarily before writing in “Jewish”. The difficult I am Christmas stamps. The last time, I was next day, however‚ I started worrying whether given “of course and just how handed these stamps with the comment had been foolhardy, wondering When I British norms and laws would prove to you’ll want Christmas stamps.” responded different but, the poor be. that, actually, I wanted anything clerk looked stunned. In fact, the only 3lp stamps basic rate needed for posting to the That same form, and every other form I have available (the sur- United States) were Christmas stamps; I had to filled in sincearriving here, requested my I sure the “Christian” name. I had actually never buy 26p and Sp stamps instead. am name and sort of just tryimz that used before, although I had clerk thought I was some kook, heard expression harder. read it in old novels. Americans use the term to make his life “forename” or “first name”. My response was to cross out the word “Christian” and then write in of rebellion,this my name. Despite my minor act In the past month, it seems as if everyone has Britain officially‚ still reinforced the feeling that is‚ very solicitously asked me about my Christmas a Christian country. plans, The question obviously reflects concern asa not be left alone over the the most common that I, foreigner, As in the above example, holidays. Yet even persons who know I am Jewish experienced by Jews‚ in Britain as in in terrns of problems Overt ask. The question is always phrased America, are invisibility and ignorance. “over the Semester is Christmas, not “the holidays”, aggression, although more serious‚ relatively classes are out”. I am" taken on the assump- break”, or “while rare. Christians generally operate aback each time, as I can’t understand why they that around them is also Christian. tion everyone are asking. I am still wondering if maybe they When they leam they are mistaken, they typically about British Christmas’s which Christians have little know something don’t know how to respond; know —do the stores close for a of what it means to be Jewish‚ or to I don’t grocery conception week, perhaps, so one needs to make plans? belong to any other minority religion. awareness has grown of the differences In the midst of my confusion at this question, A5my felt increa- between America and Britain, I have the only answer that seems reasonable is to say Jew. Britain seems like this the singly COUSCIOUS of being a that I amJewish. Unfortunately, brings a more dangerous place than Amerlca, particu- conversation to a dead halt, leaving the other per- leam t0 res- larly for someone who has never had to son as confused as I am. So far, everyone has hid her Jewishness. It’s not that the United States ponded as if my remark was a non-seqiaitur; no is a bed of roses. l live in Phoenix, Arizona, an one has understood that being Jewish means that con- extremely conservative city in an even more my rclationship t0 Christmas is differcnt from state. The state was initlally settled by After all, as one woman said. shc “never servative theirs. — Mormons,and is still largely controlled by Mor- thinks of Christmas as Christian" an artitudc mons and fundamentalist Christians. Most of my that only a Christian can afford to take. and many of my students are bom- neighbours Jew again Christians. Many have never met a In the academic, feminist, and vaguely leftwing before, and if they’re not prejudiced against Jews, circles in which Iiwork and play, there is in they certainly are opposed to left-wing feminists America a significantly greater acknowledgement from New York. and understanding of non-Christians. In recent here? Part of it years, for example, many university departments So why do l feel more inrperilled as well as individuals and organisations have country (and one is just that I amin a foreign started hosting “end of Semester” or “winter should never Lmder-estimate the cultural rather than “Christmas” parties. States solstice" parties, differences between the United and to sce such a thing here, although I am afraid I will get _ I have yel Britain). I am constantly that into participating in similar social circles. trouble through not understandmg the subtleties sub- of interactions or social rules. whether the American ffiends and acquaintances do tend this is My is religion or table manners. But and forget about the exis- ject feel t0 slip occasionally. definitely not the only reason I vulnerable tence of non—Christians. When this is brought to here as a Jew. their attention, however. they generally under- stand that they have made a slip: the concept of non-Christians isjust not as foreign to them as to the British.

The greater awareness of Jews and JLiduism inthe states cannot be explained away by the relative sizes ol’ the Jewlsh pdpulations. Jews arc only A major factor ismy decreased sense of slightly more numerous in the United States than entitlement in Britam. In the United States, I feel in Great Britain, 2%instead of V205 of the popula- that mypountry s law and ideology, if not always tion. However, Jews have been able to make their 1ts_pract1ce, are on my side‚ as a member of a presence felt due to their concentratioxi in so few minorlty group. Here, I feel as if the onus is on cities (most notably New York. wnere statc me‚ rather than on the others‚ to accommodate. schools close on the I-Iigh Holidays). By contrast. Christianity is thestate religion, and that’s a even in London Jews account for only 3%oi’ the pretty powerful thing. population. the Bill of Inthe United _St_ates, Rights promises mdividuals religious freedom,.while forbidding the from promoting religion. Later thagovernmentActs additional C1v1_l Rights provided protection for mdwlduals by making it illegal t0 practise religious discrimination. lack com- parable protection and are clearly disadvantaged through the establishment of the Church of England as the . Thus, by contrast to the Bntish system‚ the American legal system lt" invisibility and ignorance are the problems emphasrzes accommodation to minority groups common to Jews in Britain and America. the rather than accommodation minority groups. difference is the existence in Britain of a by major this state religion. From an American perspective. between Britain is utterly mind-boggling, and seems positively difference contrast, major court Thä Xtherisignificantmerlca aga1n‚ the difference is greater medieval. In America, by €111 (and, a In ÜIGOTY than In practice) stems from the con- cases are now questioning whether having The United States has moment of silence at the beglnning of the school CePtPfthe “melting pot”. into the more of a stew than a melting day is an attempt to insert religion admlttfixily been to learn that British pot. SUILPUT ldeology stresses the diversity of schools. I was horrified the Amerlcan and the benefits must set aside time for “an act ol‘ wor- popu1ation‚ schools Ofcourse derived from that diversity. As a result, I feel ship" and religious education each day. per- more in the breech than fectly Identifying myself a; a Jew, some schools honour this comfortahle time to teach about and asan American, even though all four of my in the observance, or use this were born m eastern In this ethnic diversity. Nonetheless, teachers have a right grandparents Europe. some I am not at all unusual; until I left New ymk a: to stick to strict Christian practices, and deal with the age 23, I never met anyone whose great-grand- simply leave non-Christians to parents were born in the United States, situation asbest they can. 16

By contrast, BritishJews may consider this usage of the word “race” is themselves British its inaccurate, (with cormotations of implying as it does extreme genetic citizenship or nationality), but can never between differences Not peoples. Given thjs conception of the English. only is England far more homoge- ethnically English asa nous than the United pure and separate race, States, but ethnically there is no way for BritishJews ever English people still use the to belong, word “race” in a way no matter how long their families live here. which became outmoded in the United States about fifty years ago. This was In home to me forcefully brought sum, the position of British Jews seems shortly after my arrival here. Asking considerably more tenuous a group of white and than that of Americ English Scottish people if Jews, at least from my naive they thought there were any fairly perspective. I ences signiflcant differ- I amcorrect in tracing this difference to the bas" between the two groups, I was told, in of the British deadly serious tones‚ that the legal system and the most basic co . English and the cept of the English Scots are two separate with nation, then BritishJews hav races‚ totally separate a Ionghard struggle ahead of them. histories, cultures, languages, and personalities. I have since read and heard si-milar from other sources. things Rose Weitz From an American perspective,

Sitting in twilit anticipation I watch the animated children Wriggle, like maggots, in the russet.

The scene darkens: my daughter stares Caught in the glare of the snake-eye screen At a tale my mother told to me.

Must every mother, step or no, Offer her daughter a perfect apple Grown from the seed that poisened her?

Moving deeper through the forest, Fear fades into drudgery: She will serve the men who mine for wealth.

She may remain immured in a dream‚ For the prince, a dwarf in disguise, rides by And it’s hard to regurgitate apples alone.

Daughter, I d0 not offer fruit, Only the pips eschewed by Eve _ And an old woodchopper’s warnlng.

Margaret Guery. 20 Where Do We G0 From Here And Now?

This was the theme of the second one—day Over fifty women participated in the conference conference on Women and Judaism held at Leo from varying backgrounds and of all ages —active Baeck College, 20 January 1985. The conference feminists, women from congregations, women was organised by a group of Jewish feminists, without any previous affiliations —all interested committed to working out the complex relation- m exploring further our complex relationship as ship between feminist perceptions and religious women t0 Judaism and Jewish life in all its forms. commitment. The day was exciting, exhilerating, and clearly revealed that many Jewish women from many The previous one-day conference in the Autumn, different places are committed to re-examining followed on from a lecture series on Women and their lives and their Judaism. The call for a further Judaism that was part of the college extra-mural conference was unanimous. But even more impor- programme and explored the theme of ‘The tant, women exchanged names, addresses and Experience of Being a Jewish Woman’. As at most telephone numbers in the expectation of forming Women’s Liberation Movement conferences, new groups for consciousness-raising, study and women worked in small groups choosing from mutual Support . . . among a number of workshops: —The Jewish family —past and present; rela- Conference Planning Group: tionships. Barbara Borts, Dee Eimer, Karen Goldman, — Sexuality; ; body image. Dorothea Magonet, Elizabeth Sarah, Sheila —Perceptions of ourselves in the world —educa- Shulman. tion and work. —Our religlous legacy. —Our language of prayer. 4 Our Situation vis a vis organised Judaism.

The spoken and written response of women to the October meeting was enthusiastic. The plan- ning group had already set aside a day for another conference and even thought of what to call it — the response of women provided us with a clear indication of the sorts of areas women wished to explore. The programme we evolved combined consciousness-raising, study and practical skill-leaming.

In the morning, women chose between two For Jewish books and Religious artefacts parallel workshops: either, ‘Women’s personal contact of Jewish which drew quest/images spirituality’, The Jewish Memorial Council Bookshop on selected texts and the personal experience of Wobum House women in the group; or ‘Centuries of on Upper Wobum Place ’, which examined the decisions London WCIH OEP and pronouncement of past and present Telephone: 01 387 3081 & O1 388 0581 about the ‘place’ of women in Judaism, with ‚the Book tokens available and mail orders understanding that not long from now women undertaken will be writing our own Responsa. Please write or telephone for our free catalogue Opening hours: Monday to ‚l0am to 5.30 chose between a Thursday pm In the afternoon‚ women Friday I0 am to 2 pm (Winter) practical workshop on synagogue ritual and parti- 10 am to 4 pm a a tallit —the (Summer) cipation: holding scroll‚ wearing Sunday 10.30 am to 12.45 pm practicalities of active involvement in the syna- gogue service; or, a study group which explored the Book of Ruth from a feminist perspective.

At the end of the afternoon, everyone came together for an informal joint workshop on resources, the kinds of women’s groups there are and how to form new ones.

Like the first conference, the January meeting ended with a short afternoon Service (Mincha), which experimented with a combination of anti-sexist and reform liturgy within a traditional Mincha framework. We prayed together as we had worked and talked together —in a spirit of hope for the future and what we might make of it as Jewish women. 29 [X6035 M5, l5’ HIER! 4 (‘l/R/ST/d/I III NIE #0035?

In Jewish feminist circles recently there has been sitting on the shivah chair. Of course she a great deal of discussion about how we should or remembered. shouldn’t relate to white Christian feminists. Many Jewish felt feminists have cmshed by the negative Four men were already in the room, it and often antisemitic that suddenly reactions being positive became overcrowded. Henry began talking about about our Jewishness has brought forth from the funeral, “It was dignified” this mattered a women were whom we thought our friends. For great deal t0 him, dignity in death had no place those of us who live with Christian feminists our in his memories of Dachau. More and more struggle is close to home. I use the term ‘Christian’ people started to arrive‚ mainly men. I was intro- not to describe a religious belief but to highlight duced as my father’s t0 a man I the daughter did not fact that christianity is not merely a religion know. In Manchester, my 01d home town, I have but a culture which permeates the very core of only ever been my father’s daughter. our existence. I believe that it is harder to recog- nise that you oppress unless you understand where Henry lit the candles, the man of the house that oppression originates. As a radical feminist I became to woman of the house with one affir- want to see the struggle proceed in a way which mative action. lt seemed morbidly ironic that he cuts through malestream prejudice and exploita- was lighting the candles for her, her candles. The tion of difference. Feminism must learn to cope women began to withdraw from the room and J with diversity personally, practically‚ politically followed. I told her that she did not have that and to, theoretically. Wecannot allow male defined it was only misogynist custom, woman denying cultural superiority to split our movement. practice. I told her that nothing prohibited women from praying with men. She said It is useful to think about nothing giant problems in and silently followed the women, taking with her personal terms and the recent discussions about feelings of alienation as a Christian atheist relationships with white Christian feminists makes surrounded by the Jewish a confused me recall religion. I, my own rise in my Jewish consciousness. lewish atheist, riddled with contradictions, stood Some years ago this radical assimilated Jewish amongst the men and their feminist lived prejudices, defying in ignorant bliss. them to dare to cut me out of a tribute to a woman I loved. Sharing my life with a non Jewish feminist seemed no cause for concern, irrelevant even. Suddenly I stood beside a man and to his external large responded through pressure and internal combus- withering gaze by him that tion J informing segregation my ewishness escaped. A Jewish political at a shivah was merely custom not law,There was consciousness within me flowed making me I the all time liberated expert on the Jewish aware in a that I had way way not been before. My of death. The thirteen principles of Jewish male stable was relationship unexpectedly threatened. chauvinism challenged. Radical shivah a speciality. All at once I was Jewish and she was not. Finding When you have buried as many parents as I have some space to carry on livingtogether, has been a an intimate understanding of the difficult often and debilitating process. In surrounding death and it’s ritual prevails. response to my reclaiming we have had to look more closely at her culture, white, I tried desperately to follow the service but to no atheist. Christian, avail, the language had been dead to me for years. The death of the once familiar, although always The point at which the realisation of my made me Jewishness incomprehensible, language acutely and her apparent nothingness came conscious of the woman, , my friend for When a friend of mine died. I wanted to go to the whom we were reciting these chants. I watched shivah house and J decided to accompany me. the men their Wedrove from swaying, mumbling, doing duty as Leeds to Manchester discussing Jewish men. It is the duty of Jewish men to the difficulties ol‘ bereavement and our personal the Jewish soul into about the guide , through feelings death of people whom we through prayer, male exclusi- loved. Our and our , through joumey discussion was as vity. Henry stood alone, no children‚ family always amicable, supportive, loving. When we in he the house we murdered Germany, recited kaddish for his arrived at walked straight in, in most trusted friend who was also his wife. customary fashion the door was open. Hesita- tingly I introduced her to Henry. “This is J, we The ended and I work and live He prayers pushed my way towards together.” smiled and nodded, Henry to wish him ‘long life’ he looked bewildered he was confused, perhaps he assumed that they and cried. I looked for J across the sea had met he of suits before? Perhaps noticed how loud I and hats. Weleft silently each said ‘work’ and almost whispered ‘live’ together, bearing together? her own grief. Wedrove home in an atmosphere Perhaps he noticed that I had come to be with of shock horror. that mile him and During forty joumey on that night nothing else? Weentered we both behaved J commented on the the small I held breath in case strangly. sitting room, my proceedings, Ianswered with aggressive defen- she had forgotten my instructions about not siveness. I could not understand how she could be so cooI and analytical when I hystcrical. I realised was so obviously (hat that this was the first she had witnessed mein time setting. a traditional Jewish Weanalysed the event, controlled, tetse. She was clipped, feminist academic speaking firmly asa between trying to discem the religion and culture, difference oppressive nature of discussing the he rehgious dogma and was verbose, I was practice. was the tongue tied. I felt that I subject of her research. T'his Situation had ncver existed before. Untii this time I between us assimilated had always ‘passed’, myseifinto the radical so called international grouping ofa hood divided feminism, a united sister- number only by mcn. I felt as had hccn cailed and though my what I — I was exposed really was a ghetto for tuming back, I Jew. There was no Lmderstood (hat this was Amagccton in the Women ‘s my rime t0 conie out as Movement. It was a Jew. It was time to

Prescnting a challenge t0 Christian The heightened or outside the culture, inside sensitivity that I have Women's Movement, means regarding all things Jewish gained dcvcloping a personal and enabied meto and anti-Jewish, has of theretore political recognise the subtle understanding our oppression as blatant way in which as weil as the ewish within the opcrates Women’s Movement. never subtle; The effects are tive. usually they are painful and I felt it when I was destruc- involved in the editorial

commitment‚ a vested interest to deal with nd and the capacity recognise differgnce, acknow- Jewish religiotis cuiturc. my cultural Whilst I acknowledge background, indegedjt is often defined ber socialism to cultural sisters that MEN are the superiority. Remem- together wecan main cnemy and ‘Oh! how seize their power. ethnic’. I think they are they think I amcrazy. antisemitic,

tive, as hateful weII asIoving. The areas

Sheila Saunders. 40 Jewish or Not Jewish - ÜÜÜÜÜ Another Story

Dear Elli I guess I’m still angry, huh? But Elli, such Having read Shifra from cover t0 cover (literally) questions shouldn’t even exist let alone be asked. I thought I’d again tackle the question of what it’s like to be a Jew who’s not ‘officially’ Jewish. Of course, if people do allow me to live as a Jew‚ they have to accommodate me in their minds (and I should point out for the benefit of others that homes) by heaping stereotypical image upon an ‘unofficial’ Jew is someone like me who was stereotypical image. born of a mother and a Jewish fathcr. S0, I gather I come from a ‘race’ which is ‘deeply What it’s like is another storyl! materialistic’ and who are constantly shrugging their shoulders‚ slapping their foreheads‚ You see, from the day I was born I have lived a gesticulating their arms and saying ‘already’. life which has been (and is) motivated, fuelled and enhanced by things Jewish. Elli, how come this doesn’t correspond with my experience? How come the only places I’ve seen Things? I’m only talking about my family which this is on the television networks, film circuits appears to be the largest in the world and all and theatre stages? mine! Oh and then there’s the history, religion and the cultures which comprise my family. But D0n’t get me wrong, I have the ability to laugh at these are all things which are of the utmost myselfjust as much as the next ‘foreigner’. But importance-to me because without them I am when I know the characters portrayed only serve nothing. Well, almost nothing, to perpetuate popular mythologies, and therefore, confirm small-minded people in their prejudiced Sweeping Statements aside, my feelings and and anti-semitic misapprehensions, I become thoughts on my Jewishness are difficult to discern angry. Very angry indeed. let alone express. But I digress. One thing is for sure, I am and do feel Jewish. But somehow it’s never been that simple, primarily because of other (non-Jewish) people who have The denial of myJewishness is not restricted to insisted I’mnot. gentile people only. There are certain sections of the Jewish community who would also repudiate and Their bloody-minded insistence over the me my claim. Admittedly, the latter are the has, years, Orthodox. made me feel angry, hurt, uncertain, confused, inadequate, and at times_, totally bewildered. Where does this leave me? Well, nowhere in Do you know what it’s like, Elli, to feel such particular. You see‚ I’m only just accepted by the things? It’s like being riddled with poisoned darts. Liberal and Reform movements and even that But I’m sure I don’t have to tell you what it’s like. would vary according to the Rabbi and/or the (location of) the shul. Anyway, on the one hand there’s me who considers herself Jewish, and on the other the.re And what if Iconverted? Even if I underwent the are these people who don’t. An interesting most strenuous conversion I that predicament, isn’t it? process, suspect as a friend said of another friend wh_o has converted, people would say to me‚ ‘oh, you’re You know what, Elli? Interesting predicaments not really Jewish then.’ such as mine do tend to become tedious after a_ while becauseI have to d0 all the thinking, talking And what if my mother converted? Ditto the and explaining whereas for the other people they abovel just have to say ‘you’re not’ and that’s their sum total contribution. So, there you have it, Elli. This is what it’s like t0 be a Jew who’s not ‘officially’Jewish. Mind you, I have accumulated several thought provoking, mind taxing questions which I would Tanya Wesker ask them if I could. For example, will you pig headed insistors ever allow me to excercise my freedom of choice (let alone my ‘right’ to be who I am)? Will you ever allow me peace of mind for opting to be Jewish? Or will your arrogant insis- tence on defining ‘others’ like me eventually ÜÜÜÜÜ succeed in making my life not worth living as a Jew?