Tuesday, January 21, 1997
RACE:
Black and Jewish students should work to foster dialogue,
coalitionBy Darren Sigal
From Oct. 13-15 1996, echoes emerged from a past partnership
which served as the conscience of America: the Black-Jewish
coalition. Over these three days, Washington, D.C. served host to a
conference entitled "Black-Jewish Relations On the College Campus."
The echoes, before growing too large, were dampened by an initial
feeling of ambivalence. At the end of the conference, most
participants felt a strong sense of purpose which may hold the
promise of reviving one of America’s most important coalitions.
Sponsored by the NAACP, Hillel, the UNCF and the Religious
Action Center of Reform Judaism, 150 Black and Jewish students,
professors, rabbis, ministers and administrators met to discuss how
the current problems between blacks and Jews on the college campus
could be solved. The conference opened with civil rights activist
Julian Bond and Rabbi David Saperstein placing current Black-Jewish
troubles into a context of a very long Black-Jewish relationship,
marked by great triumphs and challenge. Following this opening
session, there were many more lectures, small group discussions and
presentations. All occurred in a free and open exchange of
criticisms and ideas.
One of the most beneficial results of this conference was making
the Black-Jewish relationship in America relevant for today. Many
of the black and Jewish students were aware of the more famous
periods and personalities of our relationship, such as Jewish
involvement in Mississippi Freedom Summer of 1964 and Rabbi Abraham
Joshua Heschel walking arm-in-arm with Dr. Martin Luther King, Jr.
However, almost none knew of Julius Rosenwald’s generosity and work
with Booker T. Washington to improve schooling for black children
throughout the United States or of Kivie Kaplan’s involvement with
the NAACP. The names went on to include Brandeis, the Spingarns and
Annenberg. The list can be expanded to include many other devoted
blacks and Jews, both the famous and the not-so-famous. It came to
be understood by all who attended that blacks and Jews had worked
together not only because of common goals but also because of a
common moral vision and ideal for America.
In open, honest and sometimes sharp debate, participants
discussed current controversies and stereotypes. The blacks came to
see Jews not simply as part of the white majority, but also as a
people with a unique history of persecution and a strong desire for
equality and morality. Jews also began to appreciate the unique
history of Black Americans and their concerns. These candid
exchanges did not result in universal agreement or disagreement,
but rather in a common understanding.
Some may wonder what purpose a vibrant Black-Jewish dialogue
will serve at UCLA. For this generation of students, there have not
been any significant controversies. In the overall landscape of
Black-Jewish relations, troubles are readily apparent. But, at
UCLA, are there any problems? The lack of overt problems can be
interpreted in several ways. On the surface, blacks and Jews at
UCLA may share a harmonious relationship which would preclude any
obvious troubles. This is obviously not true as evidenced by the
need for this essay. More ominously, blacks and Jews may have
retreated into their own communities to confront the unique
problems facing them with little time left to go and form
coalitions. The most distressing possibility is that blacks and
Jews have decided their interests and goals no longer coincide, and
even worse, may conflict  one community’s realization of its
aspirations may threaten the other community’s realization of its
own. This last option would immediately destroy any bridge that
could be built between our communities  what person would
help another if helping would hurt his own interests?
Unfortunately, blacks and Jews at UCLA, and at many other
colleges, view Black-Jewish relations as something they have no
time for or that may even be deleterious to their own interests.
How wrong they are! The importance of generating a vibrant dialogue
cannot be overstated. The current Black-Jewish predicament of
mutually-recognized silence toward each other encourages
resentments, stereotypes and anger that are completely without
foundation. Simply sitting down together and beginning an open and
honest discussion can go a long way toward eliminating false
beliefs. Controversies can easily occur in a situation where one
side looks at the other, in the most benign way, with irrelevance.
This situation can be averted with dialogue.
Black-Jewish dialogue can lead to more positive results than
just preventing conflict. In the past, blacks and Jews have worked
together successfully to improve American democracy. There is no
reason why a similar partnership and coalition cannot be formed
today. The history of black and Jewish persecution fostered a
strong desire for justice, equality and morality for America within
blacks and Jews, and served as the major impetus for Black-Jewish
cooperation. Each community still maintains a hope for a more moral
and just America. This lingering hope should serve as the basis for
future, constructive partnerships at UCLA and beyond.
There are many issues which pose serious risks to each
community, if not addressed. As a concerned Jew, I worry about
several uniquely Jewish issues. I worry about the dangerously high
rate of intermarriage. I worry about the lack of involvement of
many Jews in Judaism. I worry about the growing tension and anger
between Orthodox, Conservative and Reform Jews which led to the
murder of Israeli Prime Minister Yitzhak Rabin. These issues
present real questions about the future of Judaism in America, and
throughout the world. Blacks, too, have serious problems they must
mitigate in ways they best see fit. However, should these troubles
give us an excuse to withdraw from conversation and partnership
with each other? Previous generations faced even more dangerous
physical and existential threats, and yet, Black-Jewish coalitions
were strongest then.
James Farmer, commenting on Black-Jewish relations, wrote "One
of the greatest tragedies of today’s America is that two groups
that have shared historical experiences as a community of sufferers
and have taught the nation a lesson of compassion and humanity now
stand apart staring unknowingly at each other." Those blacks and
Jews who feel cooperation between our communities is self-defeating
because of competing interests are wrong. When did compassion and
humanity become competing interests? Jews and blacks have shared
desires for an America that forcefully rejects racism. We have a
common interest in ensuring equality and opportunity for all. Our
history demands this of us. However, the flashpoints of affirmative
action and Minister Farrakhan are always ready to prevent dialogue
and partnership. Those who consistently use these points of
contention to stop dialogue forget, and allow others to forget, the
vast diversity of opinion within each community. This diversity
should stimulate dialogue between blacks and Jews of similar
opinion, and bring those in disagreement at least to a better
understanding of each other.