This, to me, is Doikayt.

Doikayt: Yiddish for “hereness.”

A young british black woman sits on tribal lands surrounded by her ancestor’s people. They ask her for money. She says no. They say: Go away–we don’t need you anymore.

The necessity of her–the hole left by her ancestor’s disappearance–long since filled by others.

There comes a time when you can’t go home.

But you can –understand–.

how do i sit in this space:

murdered
murderer

comfortably?

I think this speaks to Zionism and Diaspora in ways too complex, and sometimes contradictory, for me to do justice to in a blog post.

On my mind lately:

Doikayt and Ottomanism were about wanting to be citizens, to have rights, to not worry about being shipped off at any moment where someone else thinks you do or don’t belong… Diasporism [a term the author coined] means embracing this minority status, leaving us with some tough questions: Does minority inevitably mean feeble? Can we embrace diaspora without accepting oppression? Do we choose to be marginal? Do we choose to transform the meaning of center and margins? Is this possible?

- Melanie Kaye/Kantrowitz, from The Colors of Jews

Some problems with naming

The term “Jewish feminism” specifically refers to feminism within Judaism – ie, making the religion and its practices more egalitarian. What about secular Jewish feminists? Jewish feminists who want their feminism to be within an ethnic Jewish framework, with a culturally Jewish support network? Jewish feminists whose hearts beat faster when the words women and radical and Judeo-Arabic/Ladino/Yiddish are all in the same sentence? What does such a feminism even look like in practice?

And if I light candles on Friday nights and, throughout the rest of the week, crave the calm that follows, am I still completely secular?

**

What’s the word for someone who believes that if the nation-state system is what we’re dealing with, then Jews have the right to an autonomous nation-state, and that it’s pretty noticeable when people seem the most eager to talk about questioning nation-states when the topic is the Jewish one – BUT that there’s no way to form an ethnicity/religion-based nation-state without displacing/oppressing another group of people, and doing so is contrary to doikayt anyway – BUT that since the Jewish state already exists, the question is moot, and now we should all just stop arguing and focus on equal rights for non-Jews in Israel and Palestine – BUT that it won’t be moot anymore if the non-Jewish population in Israel/Palestine continues to rise? As I’ve written before, I can put on Zionist, anti-Zionist, non-Zionist and post-Zionist caps within the course of a single thought, and remain solidly leftist all the while.

**

What do you call it when all your dreams center on women, but in waking life all you’re into is men? What do you call it when you perform pretty femme, and enjoy performing femme, but don’t often feel very femme? (“Poor body image,” maybe? How many of my issues are socially constructed, and how many just come from personal baggage? Almost every time I played pretend as a kid, I’d pretend to be a male character. In this video interview I chalked it up to a lack of good female characters in kids’ pop culture, and I think that’s true – but over the past couple of years, I’ve begun to suspect that there was more to it than that.)

**

Is the term “guerrilla gardener” offensive to actual guerrillas?

**

I personally identify as and feel white, but I hate it when people claim that Ashkenazi Jews are required to identify as and feel white, because many of us don’t. If the construction of whiteness – see Noel Ignatiev’s essay “Immigrants and Whites” for an explanation – is designed to be an absence of markers, are you still white if you’re visibly marked with sidelocks or a headscarf? I’ve heard Orthodox Jews report that no, they aren’t – or, well, they don’t feel like it, at least.

**

When I was growing up, Jewishness was defined solely in terms of religion, and more specifically, in negatives: Jews didn’t believe Jesus was the messiah, Jews didn’t celebrate Christmas. I never wondered how, if I did celebrate Christmas and belonged to an interfaith family that did believe, at least on the surface, that Jesus was the messiah, I could still be a Jew – I just knew that I was, or a half-Jew at least, and figured that it would make sense eventually. One of my first deep philosophical questions was whether I could believe Jesus was the messiah and not believe it at the same time.

Alain Badiou defines a Jew (although is it really his place to go around defining Jews? I know he made a controversial statement about the Holocaust, although I never read it firsthand) as anyone who can’t say they’re not a Jew. Again with the negatives – but given issues like intermarriage and conversion (either to or from Judaism), it does make a lot of sense.

**

“Calendula” is not just a fancier name for “marigold.” Different types of marigolds have different blooming seasons. The owners of the website that listed calendulas – a winter flower – as a good companion crop for basil need to be sacked.

**

If I’d known that Julie is, in the minds of 99% of the English-speaking population of the world, not a nickname for Julia but rather a completely different name, I would have never started going by it. Every time I meet someone! “Is your name Julie or Julia? Both? But… but… how? How!?” It’s too late to turn back now – I no longer see myself as a Julia, except on paper.

**

For a brief time in high school, my sister wore a cross necklace and attended Christian rock concerts at Angel Stadium. She would have been within her rights to call herself a Jewish Christian, even though it would have driven people up the wall. She’s never identified as Jewish, though. Instead of two half-Jews, my parents produced one Jew and one WASP. I’ve always thought it has something to do with the fact that I look Jewish and she doesn’t. We don’t look like sisters at all.

She’s having a chuppah and a glass at her wedding, though! I was thrilled when she asked my advice about it, even though that advice was whether our Jewish relatives would think it was weird. My response: “Of course they won’t think it’s weird! Why in the world would they think it was weird!? I was afraid they’d think my wedding was weird, too.”

**

The name of this site is Modern Mitzvot. Is what I’ve written mitzvot? No. Well, yes. Okay, sort of.

Jewish Mother

Translation below the fold. Do read the original, though, even if you don’t know Yiddish; the translation has a completely different rhythm. This poem plays on the iminutive form of the language, in which a noun is “reduced” twice to express intimacy and love. Kats (cat), for example, becomes ketsl (kitty or kitten), then ketsele (little kitten). The repetition of the sounds echoes the blur of “love-talk” that the author remembers from throughout her childhood. You can catch a hint of admonition in the line “not like a little animal,” and one could, if one were feeling anti-Semitic or misogynist, read the poem as an example of the type of smothering, obsessive Ashkenazi mother found in works like Portnoy’s Complaint, but the only reason it could be read as playing into the stereotype is because the stereotype already exists, waiting to distort it.

Mame Loshn (Mother Tongue)
by Sarah Traister Moskovitz

Sorele, zisele, mamele, sheyninke
Tayerinke, liubenyu, malakhl kleyninke
Zisinke Kroynenyu, bubelyu, liubelyu
Hertsele, pupele, zisele, gutele

Likhtiker peneml
Libinke eygelekh
Feyinke hentelekh
Zgrabninke fiselekh

Kluginke kepele
Glantsike herelekh
Roitinke bekelekh
Tseyndelekh perelekh
Es oif di lokshelekh
Pupikl, merelekh

Kum aher ketsele
Sphil zikh sheyn feygele
Nisht vild vi a khayele
Mayn meydele, freydele

Liu liu liu oytserl
Mayn kosher kind
Eyns in der velt mayns
Shlof ruik atsind

Continue reading

Afraid of Muslim Arabs? Blame the Diaspora!

A recent issue of the New York Review of Books contained an essay about the West Bank separation wall, which included this quote by an Israeli man:

It’s incredible but the country still feels provisional. Of what other state can this be said? I notice that when I am in Britain that you plan for 2038, you say there will be this railway or that airport. But no Israeli plans so far ahead without feeling a pang in his heart which asks whether we shall be here at all. We look so strong from the outside, we have such a large army, so many nuclear weapons, we’re so certain in our expansion, and yet from the inside it doesn’t feel like that. We feel our being is not guaranteed. You might say we have imported from the Diaspora the Jewish disease – a sense of rootlessness, an ability to adapt and make do, but not to settle. After sixty years, Israel is not yet a home.

Sometimes Israelis are good for a laugh.

Let’s think about this. You live in a country that has been at war for 60 years. You’ve been occupying another country for the past 40 years. You’re currently building an 8 meter high, 436 miles long wall to keep the people you’re occupying away from you, and visitors have to ask you to keep your stamp out of their passports if they want to visit one of your neighbors.

In a completely unrelated matter, you’re not sure your country will exist in 30 years. Why? Because Diaspora Jews are diseased. Yup – us poor Diaspora Jews are so pitifully damaged and rootless that even the gleaming sabras have inherited our taint.

Look, I know the speaker’s trying to be poetic and all, but he fails on a couple of counts. First off, even if it’s a metaphor, it’s still a cop-out. Notice how he manages to eloquently explore Israel’s sense of fragility and existential fears without mentioning the occupation at all? I’m sorry, but poetry that isn’t honest simply isn’t good poetry. Secondly, there’s no way a statement like that can be separated from the weak Jew/strong Jew narrative that Israelis have been pushing for decades.

What you hear going bump in the night isn’t your ancestors’ fault. It’s yours. And it’s long past time to deal with it.

Follow

Get every new post delivered to your Inbox.