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THE IMMIGRATION of SYRIAN JEWS to NEW YORK 1992-1994 an Agency's Adaptation to a Different Culture

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THE IMMIGRATION of SYRIAN JEWS to NEW YORK 1992-1994 an Agency's Adaptation to a Different Culture THE IMMIGRATION OF SYRIAN JEWS TO NEW YORK 1992-1994 An Agency's Adaptation to a Different Culture GLORIA ZICHT, A.C.S.W. Director of Social Services, New York Association for New Americans, Inc., New York From 1992 to 1994, virtually the entire Syrian Jewish community emigrated to New York City. To facilitate their smooth adjustment, resettlement workers employed a cultur­ ally sensitive approach, modifying policies and procedures to accommodate the needs of the Syrian Jews. This experience confirmed the importance of providing resettlement ex­ periences that are congruent with emigres' culture. ews have hved in Syria since Old Testa­ (Cohen, 1973, p. 1). When the states ofthe Jment times, but, beginning in 1992, only region came under Islamic rule in the sev­ two years were required for the ancient Jew­ enth century, the political status ofthe Jews ish communities of that nation to virtually changed for the better. Under the Muslims disappear through immigration to America. they were entitled to the protection ofthe For thousands of years Syria's Jews had state and granted freedom of worship. lived under various rulers, suffering However, they were not considered equals through times of intense persecution re­ but were viewed as strangers, permitted to lieved by intermittent periods of relative tol­ live under Muslim rule with payment of a erance. At times, the Jews of Syria num­ poll tax. (This tax was abohshed in 1909.) bered over 40,000. By the begirming of A succession of nineteenth-century Muslim 1992, when the Assad regimelifted sanc­ rulers tried to enforce humiliating condi­ tions on travel, their numbers had already tions upon the Jews—at various times they shrunk to little over 4,000, and by most esti­ were forbidden to ride on horses and to mates, only 250 Jews remain in Syria today. build high houses—^but they were generally Although Syrian Jews were not cut off protected against grave injury. In cities lo­ from modern Western societies, the culture cated along international trade routes, such that they carried to America during the as Damascus and Aleppo, Jews lived for a twentieth century was one entirely their while under fairly good conditions. Yeshi- own, requiring the social agencies that re­ vas were founded where famous rabbis settled them to adapt in many different wrote important works, and under Ottoman ways. In order to estabUsh a successful re­ rule rabbinic courts flourished. All such settlement program, Jewish agencies had to stability was tenuous, however, as proven by understand the history of Syrian Jews and to episodes of persecution in the nineteenth exercise deep sensitivity to the norms, val­ century. ues, and customs of their culture. In 1840, the Jews of Damascus were charged with the ritual murder of a Capu­ HISTORY OF SYRIA'S JEWS chin friar, and the Damascus ghetto was ravaged by a mob. In the 1860s, Druze Jewish communities have been found in warriors again attacked the ghetto. In the Middle Eastern countries since the time of 20th century, Syrian Jews became scape­ the Second Temple. According to a goats for nationalists in a series of smaller present-day historian, 'The Syrian Jewish attacks and anti-Zionist riots. community was one of exiles, living in a After World War I, the French Mandate state originally under Christian rule, often assumed rule over Syria, which it held until knowing suffering and persecution" 256 Emigration of Syrian Jews to New Yoric / 257 Syrian independence in 1945. As Israel was made. The Muhabaret, however, was pursued and gained independence, anti- always watching through its stations in the Jewish propaganda became more influential ghettos, and Jews were not free to travel in Syria. Jews were considered Zionists outside the country without leaving close and, as such, traitors to Arab ideals. In family members behind as hostages. Any 1947, a riot erupted in the Jewish quarter of sign of Zionist activity resulted in arrest, Aleppo, destroying a majority of the syna­ and after each war with Israel, young men gogues, and in 1948 and 1949, bombs ex­ were rounded up, imprisoned, and tortured. ploded in the Jewish quarter of Damascus. Modern-day Syrian Jews never lost their ap­ Over 15,000 Jews fled Syria during those prehension when speaking with non-Jews times, and many more followed between and feared the establishment of a funda­ 1948 and 1960, when restrictions upon emi­ mentalist regime upon the death of Assad. gration were periodically lifted. Through This fear of the fiiture served as a powerful most of these years, however, the Syrian re­ impetus in the decisions of thousands to fi­ gime withheld passports, and those caught nally quit the ancient homeland when the trying to escape to Israel were shot. Jewish opportunity arose. identification certificates were stamped "Musawi" (of Moses). Jews were not al­ NORMS, VALUES, AND CUSTOMS OF lowed to leave their cities, could not work SYRIAN JEWISH CULTURE in the civil service or trade with the mili­ Living for centuries as a persecuted or "tol­ tary, and were closely monitored by the spe­ erated" minority, Syrian Jews developed a cial police, the feared Muhabaret. Prayer self-contained community, characterized by books were censored, cars and telephones social homogeneity and religious insularity forbidden. The few Jews admitted to uni­ (SuHon, 1988). Restrictions that separated versities were prohibited from studying sen­ this community from the rest of Syrian soci­ sitive subjects such as electronics and engi­ ety intensified the bonds among them. They neering, and in Qamishli there were occa­ felt and reacted as one community, with sional public burnings of religious articles strongly held attitudes regarding mutual re­ (Friedman, 1989). sponsibility. Privacy was not a valued con­ The assumption of power by King Assad cept, information was shared, and it was in 1970 ushered in a period of greater free­ common for everyone to know how much dom and calm for Syria's Jews. The new each community member earned. The com­ sovereign withdrew most travel restrictions, munity took care of its most vulnerable except for the right to leave the country. He members who could not fiinction indepen­ allowed Jews to own cars and telephones, dently, and fragile families in Syria turned opened up opportunities to work, and eased to the community with an expectation of public harassment. It appeared to those in help. For example, a man unable to hold a Syria that additional restrictions were re­ job might be given minimal tasks in a store moved after each high-level American dip­ near his home for a few hours a day while lomatic visit. the family's income was supplemented by After the 1970s, Syrian Jews were per­ the community. This sense of community mitted to engage in an active Jewish com­ expectation would stand in stark contrast to munal life, free from harassment. Although the American ideal of personal responsibil­ problems existed with the Palestinians with ity and create unrealistic expectations of the whom they lived cheek by jowl, they got American Jewish community when the Syr­ along well with most Muslims. There were ians arrived. dozens of active synagogues, a mikvah in In Syria, rabbis generally made major every community, and readily available ko­ decisions around religious and social life, sher food, and matzot were baked and wine and most Jews were accustomed to adhering SUMMER 1996 Journal of Jewish Communal Service / 258 to a rabbi's instructions. The Syrian com­ for women who retied upon the families' in­ munity is a highly religious one, although tervention if trouble arose within the mar­ few judgments or distinctions are made riage. about how people practice. Jews observe Syrian Jews tend to view the world as in Shabbat and keep kosher homes, and all flux, with constantly changing rules, and children are expected to attend the free reli­ therefore do not see a direct cause-and-ef- gious schools, which are separate for boys fect relationship between action and conse­ and girls. Education typically went through quences. They distrust any authority out­ the eighth grade, though a handfiil of young side the community and hold a generally fa­ people became professionals (doctors, den­ talistic view of the world. Syrians are often tists, pharmacists). It was highly unusual heard to remark "in Sh'Allah," if God wiUs. for a girl to pursue education, and there are few female professionals. THE RESETTLEMENT PROGRAM With many occupations historically Since 1949, the New York Association for closed to them, Syrian Jews traditionally New Americans (NYANA) has resettled practiced business and trade. Most of this more than 400,000 refiigees from over 39 class operated import-export businesses, countries. Employing a culturally sensitive primarily in textiles, or managed their own approach, the agency has developed strate­ shops or factories. Others were craftsmen gies for the adaptation to American society in silver and gold jewelry making. While of people from many cultures. The Syrian in Damascus most Jews tended to be crafts­ immigration of 1992 to 1994 presented men, weavers, upholsterers, barbers, tailors, NYANA's most recent challenge. engravers, merchants or artisans, in Aleppo By 1992 NY ANA already possessed more bankers, merchants, brokers, grocers some understanding of Syrian Jews, since and goldsmiths were found (Dresher & many had immigrated previously, but it Zenner, 1982). quickly became obvious that much more re­ Traditionally, women did not work out­ mained to be learned and that local leader­ side the home. They were raised to marry ship would be important in facilitating the young, often as teenagers, and to take care adaptation ofthe new emigres. NYANA of large families, typically of four to five entered, therefore, into a working partner­ children.
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