Wednesday, May 30, 2012

Tensions in Israel over its African migrants - The National

TEL AVIV // Unemployed and homeless, Ismail spends most days avoiding the sun in the shade of trees at Tel Aviv's Levinsky Park, waiting for the occasional van to stop and offer him and fellow African asylum-seekers a one-day cleaning or construction job.
The 24-year-old Muslim from Sudan's troubled region of Darfur often sleeps in the park's playground or on the grass, survives on donated food and uses showers at the beach two kilometres to the west.
Like Ismail, thousands of poor African migrants are crowding into public areas or cramming into tiny apartments in southern Tel Aviv.
Israeli residents of the disadvantaged Tel Aviv neighbourhoods in which the asylum-seekers are concentrated claim the newcomers relieve themselves in playgrounds and backyards, stash rubbish on streets and engage in crimes from petty theft to rape.
However, the migrants - mostly from Eritrea, Sudan and South Sudan - say they are reduced to poverty because Israel refuses to examine their asylum requests or grant them rights that would be given by other western countries during the asylum process, such as work permits and housing aid.
The tensions have erupted into violence. Last week, an anti-migrant protest turned into a riot, with Israelis looting African-owned businesses, smashing car windows and beating African passers-by. In April attackers threw Molotov cocktails at two African homes and a kindergarten, causing serious damage but no injuries, just days after migrants were arrested in two separate cases of rapes of Israeli girls. Two refugee advocacy groups have reported receiving phone threats.
Some 60,000 Africans have made desert treks and crossed Egypt's porous border with Israel since 2006. Israel says most of them seek work rather than refuge, a claim that has been disputed by United Nations agencies and rights groups.
Most are caught and jailed for about two weeks and are then bussed into Tel Aviv where, typically, they spend a few weeks sleeping in Levinsky Park.
Activists say Israel performs worse than most western countries in processing asylum requests and has granted refugee status to only three Africans since 2009. The country does not examine refugee applications from Sudanese or Eritreans, claiming the temporary "blanket protection" from deportation that it granted them in 2008 is enough.
The migration has ignited a heated domestic debate about how much Israel owes refugees and has drawn criticism from rights activists about a shift towards increasing racism and xenophobia.
Right-leaning politicians have helped fan the flames. Eli Yishai, the ultra-Orthodox interior minister, has declared that all the asylum-seekers should be deported and said most "were criminals". Miri Regev, a legislator from Benjamin Netanyahu's Likud party, likened Africans to a "cancer in our body".
Also spurring tensions are police statistics showing that Africans are responsible for 40 per cent of southern Tel Aviv's crimes.
However, Sigal Rozen, the public policy coordinator for the Hotline for Migrant Workers advocacy group, said the police were distorting data in a bid to obtain "a chunk of the huge budget that the government has allotted to the war against African refugees". According to Ms Rozen, police officers have tried to entice Africans to stealby leaving open purses on streets near the Tel Aviv central bus station as well as bags on the beach. In an interview, a police spokesman Micky Rosenfeld dismissed the allegations.
Tel Aviv residents say Africans are making their already dilapidated neighbourhoods even worse. At last week's demonstration, protesters' signs read "Infiltrators get out of our house" and "Deport infiltrators now". A banner on the stage, referring to Israel's tensions with archenemy Iran, read "The Iranians don't scare me - the Sudanese do".
TEL AVIV // Unemployed and homeless, Ismail spends most days avoiding the sun in the shade of trees at Tel Aviv's Levinsky Park, waiting for the occasional van to stop and offer him and fellow African asylum-seekers a one-day cleaning or construction job.
The 24-year-old Muslim from Sudan's troubled region of Darfur often sleeps in the park's playground or on the grass, survives on donated food and uses showers at the beach two kilometres to the west.
Like Ismail, thousands of poor African migrants are crowding into public areas or cramming into tiny apartments in southern Tel Aviv.
Israeli residents of the disadvantaged Tel Aviv neighbourhoods in which the asylum-seekers are concentrated claim the newcomers relieve themselves in playgrounds and backyards, stash rubbish on streets and engage in crimes from petty theft to rape.
However, the migrants - mostly from Eritrea, Sudan and South Sudan - say they are reduced to poverty because Israel refuses to examine their asylum requests or grant them rights that would be given by other western countries during the asylum process, such as work permits and housing aid.
The tensions have erupted into violence. Last week, an anti-migrant protest turned into a riot, with Israelis looting African-owned businesses, smashing car windows and beating African passers-by. In April attackers threw Molotov cocktails at two African homes and a kindergarten, causing serious damage but no injuries, just days after migrants were arrested in two separate cases of rapes of Israeli girls. Two refugee advocacy groups have reported receiving phone threats.
Some 60,000 Africans have made desert treks and crossed Egypt's porous border with Israel since 2006. Israel says most of them seek work rather than refuge, a claim that has been disputed by United Nations agencies and rights groups.
Most are caught and jailed for about two weeks and are then bussed into Tel Aviv where, typically, they spend a few weeks sleeping in Levinsky Park.
Activists say Israel performs worse than most western countries in processing asylum requests and has granted refugee status to only three Africans since 2009. The country does not examine refugee applications from Sudanese or Eritreans, claiming the temporary "blanket protection" from deportation that it granted them in 2008 is enough.
The migration has ignited a heated domestic debate about how much Israel owes refugees and has drawn criticism from rights activists about a shift towards increasing racism and xenophobia.
Right-leaning politicians have helped fan the flames. Eli Yishai, the ultra-Orthodox interior minister, has declared that all the asylum-seekers should be deported and said most "were criminals". Miri Regev, a legislator from Benjamin Netanyahu's Likud party, likened Africans to a "cancer in our body".
Also spurring tensions are police statistics showing that Africans are responsible for 40 per cent of southern Tel Aviv's crimes.
However, Sigal Rozen, the public policy coordinator for the Hotline for Migrant Workers advocacy group, said the police were distorting data in a bid to obtain "a chunk of the huge budget that the government has allotted to the war against African refugees". According to Ms Rozen, police officers have tried to entice Africans to steal by leaving open purses on streets near the Tel Aviv central bus station as well as bags on the beach. In an interview, a police spokesman Micky Rosenfeld dismissed the allegations.
Tel Aviv residents say Africans are making their already dilapidated neighbourhoods even worse. At last week's demonstration, protesters' signs read "Infiltrators get out of our house" and "Deport infiltrators now". A banner on the stage, referring to Israel's tensions with archenemy Iran, read "The Iranians don't scare me - the Sudanese do".
Sasi Ben Menahem, a 36-year-old native of southern Tel Aviv who took part in the protest, said fear of being attacked by asylum-seekers has spurred him to avoid walking the streets at night and stop volunteering for a civilian security patrol of the neighbourhood. He said Israeli families, including his sister's, are increasingly moving out of the area.
"I see them urinating in playgrounds, gathering in groups on the street to drink alcohol and acting violently towards each other," he said.
Still, Mr Ben Menahem expressed sympathy for the migrants. "I understand them - they don't have a legal status and no one is taking care of them," he said.
Africans say they are alarmed at the hostility, rock-throwing and beatings.
"Every African community in Israel is now scared," said Ghebrehut Tekle, a 31-year-old Eritrean owner of a clothing and food shop near Levinsky Park. "We live in very crowded areas and know that we have become a burden. But we didn't expect such violence."
Refugee advocates and southern Tel Aviv residents are united on one issue - that the Israeli government has done too little to defuse tensions.
Dov Khenin, a left-leaning legislator and an advocate for migrants' rights, said that Israel should stop importing hundreds of foreign workers from countries such as the Philippines every year and instead open up jobs for the Africans.
"The situation in Tel Aviv is intolerable not only for the asylum-seekers but also for the residents," he said. "Violence will escalate if people do not work and have no legal means for keeping themselves alive."

Thursday, May 24, 2012

Ethiopian chief rabbi welcomes Torah's translation to Amharic JPost -

Ethiopian protest tent.Photo: Marc Israel Sellem
The chief rabbi of Israel’s Ethiopian community, Yosef Hadane, welcomed on Tuesday the first-ever professional translation of the five books of the Torah, or Chumash, into Amharic.
The Chumash – which is being published by Koren Publishers and also includes the five megilot and the Book of Psalms, with simultaneous Hebrew and Amharic text and commentary – will have its formal launch Wednesday at a special event in Jerusalem.
“I am very happy about this initiative. There has been a real investment in this project and the translation, with the Hebrew opposite the Amharic, which will allow many Ethiopian Jews a chance to really understand the religious scriptures,” Hadane told The Jerusalem Post.
He said that previous translations of religious scriptures by Ethiopian Jews were problematic because they had been subject to interpretation and were changed through the translation.
Ethiopian Jews traditionally pray in the ancient Jewish language of Gez and most of the written words are in that language.
“I hope that every Ethiopian household will receive a copy of this new version of the Bible and that it will serve to strengthen the connection between the community and the rest of the Jewish people,” said the rabbi.
Hadane’s words were echoed Tuesday by Ethiopian-Jewish history expert Rabbi Menachem Waldman, director of the Shvut Am Institute and, more recently, religious studies teacher to Jews in Ethiopia who are preparing to immigrate.
Waldman told the Post that he had already distributed some 600 copies to members of the Jewish community in Ethiopia who are getting ready to make aliya – with the goal of making sure that every Ethiopian household in Israel has a copy as well.
“My goal throughout all 30 years of working with the Ethiopians [has been] to strengthen the role of the Jewish religion within the community and strengthen their place within the Jewish community,” said Waldman, who two years ago helped author an Amharic- Hebrew Passover Haggada and collaborated on the current Amharic Bible translation with Ethiopian author and scholar Zewdu Berhan.
He added: “I am constantly trying to make sure that they become part of us. The Jews have gone back to being one nation and there is nothing better to bridge the gap between all Jewish communities than the Torah – that is what connects all of Judaism.”
Waldman explained that the new Amharic-Hebrew Bible, which took more than three years to complete, is based in part on a 50-year-old translation of the Torah from Gez into the modern Ethiopian language. He said that the original scriptures used by Ethiopian rabbis and kessim [spiritual leaders] had first been translated from Greek into Gez.
“This Bible can be used in the synagogues and cultural centers of Ethiopian Jews – and because it is in Hebrew and Amharic, it can bridge the generation gap between younger and older members of the community,” commented Rabbi Yechiel Eckstein, founder and head of the International Fellowship of Christians and Jews. The organization has invested some NIS 100,000 in the Chumash by purchasing more than 1,000 copies to distribute to Ethiopian spiritual centers and synagogues countrywide.
“It is interesting that in one week we are seeing more and more steps being taken to recognize the history and the plight of the aliya of Ethiopian Jews,” said Eckstein, referring to the annual ceremony held Sunday to commemorate Ethiopian Jews who lost their lives on their way to Israel, which was attended for the first time ever by the prime minister.
Eckstein, whose organization will fund the formal launch of the Chumash at the Jerusalem Municipality on Wednesday evening, expressed regret however that neither Ashkenazi Chief Rabbi Yona Metzger nor Sephardi Chief Rabbi Shlomo Amar will be in attendance.
“I wish the rabbinate could have been part of this process because I see it as a watershed event,” said Eckstein, who has invited more than 20 Ethiopian religious and spiritual leaders to the launch. “It is a unifying experience for Israel when you have a Bible that can be read by everyone from the community.”
A rabbinate spokesman said Tuesday that no formal arrangements had been agreed upon for the chief rabbis’ participation.

Friday, May 18, 2012

How racism crept...among Ethiopian Jews Terra Incognita: JPost - Opinion - Columnists

African migrants are viewed through the prism of “victims”; their own racism is not usually acknowledged.

African migrants in Tel Aviv.Photo: REUTERS
Last Shabbat I was walking home with my wife to our apartment in the eclectic neighborhood of Nahlaot in Jerusalem. Just before we turned the corner to the alley that leads to our house an African man passed us. As he did he said “hello” to my wife in Amharic, an Ethiopian language.

He didn’t say hello as if he knew me or my wife. He just kept walking. His comment might seem like an odd aberration, after all why would an African man think that a Jewish couple would speak his language, and why would he simply blurt out some words in passing. An aberration, except for the fact that my wife is an Ethiopian Jew and this type of “greeting” has been given to us before from African migrants.

As more and more Africans have moved to Jerusalem after finding their way to Israel, some of them have settled in Nahlaot’s Nissim Bachar Street. A percentage of these foreign migrants are Ethiopian Christians and Muslims. Why is it that when some of these men see a mixed couple they decide that it is their prerogative to say “hello”? They don’t say hello to white women on the streets in their language. They don’t greet white women walking with their husbands.

They don’t greet African women who are walking with their African husbands.

They reserve their “greeting” for what they perceive as an unacceptable relationship; an Ethiopian woman with a non-Ethiopian man. For whatever reason, they view “their” women as belonging to them in the same context that racists in the US South used to talk about “race traitors” and “miscegenation.” One has to imagine the arrogance it takes for a man to greet a woman on the street not actually because he wants to speak to her, but rather because he wants to comment on her relationship status. If the woman was alone we might call it sexual harassment. If a haredi (ultra- Orthodox) Jew did it to a secular woman there would be a protest about the “exclusion of women.”

The racism of the migrants is not usually acknowledged.

The African migrants are viewed through the prism of “victims.” They are called “refugees,” even if in fact they are not seeking refuge from anything.

Israeli society’s progressive elites like to view Israel through the prism of the powerful state and obsess over the status of minorities. That thousands of foreigners began illegally pouring across the Egyptian border several years ago merely served as a godsend to these do-gooders.

NOW THERE are myriad rights groups devoted to helping the “refugees” and a whole industry has popped up in Tel Aviv, providing numerous NGO jobs to those who aid them. Their well-oiled propaganda machine, awash with money from abroad, has a slavish, knee-jerk devotion to the migrants who they think can do no wrong.

The racist actions and harassment of neighborhood residents by the African migrants in Nahlaot is related to the “human rights” industry that is devoted to helping them achieve their goal: being allowed to stay indefinitely in Israel. The initial action that brings the migrants to Israel is an act of illegality and disrespect for the laws and norms of the country.

The first step they take in the country is one that says “I don’t have to respect the laws of this country, I have a claim to it and I’ll cross its borders without obtaining the proper documents.” This is under the guise of being “refugees,” which might make sense if in fact these migrants originated in Sinai and were fleeing chaos or persecution there. Except they aren’t from Sinai, they go to Sinai, with the intention of getting to Israel.

It is true they are brutally treated in Sinai, rounded up and murdered, raped and tortured by the Sinai Beduin, but they don’t go back to their countries, they stay in Sinai in order to get into the Jewish state. They aren’t “refugees” when they cross illegally into Egypt, instead they suddenly seek asylum status only in Israel.

The African migrants seem like victims. They are poor and face discrimination and harassment in Israel. But too many of them exhibit no interest in conforming to the norms of the state they have moved to. If they had even a slight modicum of respect for the culture of the people here it would never happen that my wife and I would be harassed for merely walking down the street in our own neighborhood, let alone in south Tel Aviv or other areas of the country where there are numerous migrants.

It isn’t like Israeli society is so perfect and postracialist.

Israelis stare sometimes when they see a multi-racial couple. That is unfortunate. But when staring turns to rude comments there is a wider problem.

And yet, those crude comments come almost exclusively from these migrants. That is because they think they can impose their values, their racist chauvinistic values, on a place that they supposedly are seeking shelter in. At the very time Ethiopian Jews are protesting against racism in Israeli society, a parallel campaign is being waged to give a new group of racists “asylum.”

None of the anti-racism protestors who travel in their cars from north Tel Aviv to the area of the Central Bus Station to protest racism against the migrants see this negative side. Their message is simple: the “refugees” can move en masse into a neighbourhood, they can sleep in its parks, they can harass the local people, and laws should never apply to them.

That mentality has engendered an aggressive trend among the migrants, who know that no matter how they behave, no one will stand up to them. The mentality of harassment of local people, invasion of public parks, access to free health care and other scams, would never be accepted from other groups. Were it haredim squatting in a public park and harassing women there would be an outcry.

In Nahlaot the migrants have worn out their welcome.

They wore it out the night they decided to insult my wife and I on Shabbat. All politics is local, and to be sure I didn’t have any visceral objection to the migrants before this latest incident. If it had been the first time, one could chalk it up to an isolated instance of idiocy. But it wasn’t isolated.

Every time my wife encounters these people they stare, and their staring has degenerated to acts of harassment. It is time for the country to ignore the whining of the fake human rights organizations and demand that migrants respect Israeli culture and values, such that a woman can walk down the street without being harassed. After all, Israeli society knew how to confront this harassment when it came from the haredi sector.

The Israeli Dervish -Al Jazeera World

Monday, May 14, 2012

Israeli Cabinet approves plan to help second generation Ethiopian immigrants - St. Louis Jewish Light:

JERUSALEM (JTA) -- Israel's Cabinet unanimously approved a plan to improve the absorption of Ethiopian immigrants into Israeli society.
The plan, approved Sunday at the regular Cabinet meeting, is designed to accelerate the integration process for the second generation members of the Ethiopian immigrant community into Israeli society and eradicate displays of racism against it.
Under the plan, young Ethiopian couples can receive mortgages starting from $68,000 in 2013 to $131,000 by 2016. In addition, the plan calls for assisting young Ethiopians in integrating into the labor market, including the establishment of special units for employment guidance. In order to promote fair representation in the country's civil service, 30 additional job slots will be allocated to members of the Ethiopian community. Two additional Ethiopian religious leaders will also be employed; and approximately 15 new religious leaders will be added in service to the Ethiopian community.
A public information plan will also be formulated to deal with displays of racism and prejudice against the Ethiopian community, according to the plan.
"I have personally met with members of the Ethiopian community and I am impressed that there is a new generation, younger, energetic, active, that takes the initiative, with aspirations, and especially with a strong desire to be integrated into Israeli society," Netanyahu said at the meeting.
"There is no place for racism in Israel, this is unacceptable, there is no place for racism and there is no place for the tolerance of racism.  And perhaps most importantly, the Ethiopian immigrants, some of whom and some of whose parents, marched through Africa and overcame deadly dangers, to our sorrow, some did not arrive, they all set out in order to reach Zion.  They are our flesh, they are part of us, and we will not tolerate any displays of racism against them."

Sunday, May 13, 2012

Afraid and Ashamed of Ethiopia their Expectation and Egypt their Glory

Afraid and Ashamed of Ethiopia their Expectation and Egypt their Glory


The Lord told Isaiah to walked naked in the streets and Isaiah did so for 3 years as a messages to God's people. The context in time is that Assyria had sent Tartan to attack Ashdod and the prophecy was against Egypt and Ethiopia which are going to be conquered by the Assyrians. The message from God was that it was pointless for Israel to trust in the protection from Egypt and Ethiopia, since they will be defeated, and Israel would soon follow. The actual fulfilment of the prophecy would be that when Assyria conquered Egypt and Ethiopia, their captives would be taken away naked.


Isaiah 20
The Sign Against Egypt and Ethiopia

1 In the year that Tartan[a] came to Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it, 2 at the same time the Lord spoke by Isaiah the son of Amoz, saying, “Go, and remove the sackcloth from your body, and take your sandals off your feet.” And he did so, walking naked and barefoot.

3 Then the Lord said, “Just as My servant Isaiah has walked naked and barefoot three years for a sign and a wonder against Egypt and Ethiopia, 4 so shall the king of Assyria lead away the Egyptians as prisoners and the Ethiopians as captives, young and old, naked and barefoot, with their buttocks uncovered, to the shame of Egypt. 5 Then they shall be afraid and ashamed of Ethiopia their expectation and Egypt their glory. 6 And the inhabitant of this territory will say in that day, ‘Surely such is our expectation, wherever we flee for help to be delivered from the king of Assyria; and how shall we escape
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Friday, May 11, 2012

Ethiopia "One way or another, civil society will win. They will win, there's more of them, and people will breathe." Geldof AFG

ADDIS ABABA — Aid activist and Irish pop star Bob Geldof on Friday urged Ethiopian Prime Minister Meles Zenawi to be more inclusive and tolerant of civil society groups.
"If they keep saying 'you can't write anything critical,' they're in trouble," Geldof told AFP. "Have them participate, allow the pressure valve to come off," he added.
He said Ethiopia must follow the example of Western nations, which developed only with greater freedom of expression. Unless Ethiopia becomes more tolerant, he cautioned, it could reverse recent economic and social progress.
"It will stumble if they don't bring their people into the argument," he warned, adding that Meles is a "very intelligent leader who truly understands government."
Rights groups have criticized Ethiopia for using its anti-terror legislation to stifle peaceful dissent and restrict freedom of the press. Close to 200 people were arrested under the law in 2011.
Geldof said Ethiopia's system of federalism had bred dissent throughout the country, but warned that opposition activity could become a political threat if they are not offered a voice in national politics.
"You cannot stifle people's voices. If it became more inclusive, if argument was allowed if the country -- if civil society is allowed to breathe -- then you would see a reduction in all this independence activity," he said.
"One way or another, civil society will win. They will win, there's more of them, and people will breathe."
Geldof led a campaign to raise $1 million for Ethiopian famine victims in the 1980s. He was in the Ethiopian capital for the World Economic Forum, which closes Friday.
Alongside fellow pop star Bono, he has advocated for greater aid from the West to help lift African countries out of poverty.
There are currently 24 people, including prominent journalist Eskider Nega and opposition member Andualem Arage, on trial for "terrorism" in Ethiopia.
In December, two Swedish journalists accused of terrorism were sentenced to 11 years in prison.

Arduous journey to freedom — and Israel — profiles Jews of color | j. the Jewish news weekly of Northern California

Director Avishai Mekonen titled his documentary “400 Miles to Freedom” to signify the distance between his home village in Ethiopia and the Holy Land of Israel.
In 1984, at age 9, he walked every mile of it.
The new film recounts not only his family’s harrowing journey some 30 years ago, but their adjustment to a new life in Israel. He didn’t stop there. Mekonen also wove into his narrative other daunting tales of survival among far-flung Jewish communities, from Cuba to Uganda.
Why? “Am echad,” he says, using a Hebrew term to describe the Jews of the world: “One people.”
Avishai Mekonen (right) meets with Rabbi Capers Funnye in “400 Miles to Freedom.”
Avishai Mekonen (right) meets with Rabbi Capers Funnye in “400 Miles to Freedom.”
Mekonen and his wife, U.S.-born film editor Shari Rothfarb Mekonen, will be in the Bay Area to discuss their film and show clips. They will speak 7 p.m. Monday, May 14 at the Jewish Community Center of San Francisco. The event is co-sponsored by Be’Chol Lashon, which helped produce the film.
The Mekonens, who reside in New York, today live a pleasant American life. It’s a far cry from the primitive village Avishai Mekonen called home during his first years.
There, he and his fellow Beta Israel — the ancient community of Ethiopian Jews — lived quietly until nascent anti-Semitism drove them to immigrate to Israel by any means possible.
Between the Israeli airlifts Operations Moses and Joshua in the 1980s, and Operation Solomon in 1991, approximately 120,000 Ethiopian Jews now live in Israel. Thousands more never made it, perishing in their quest for freedom.
“What the Beta Israel community went through to get freedom was not easy,” Mekonen says. “I saw a lot of images as a child. In the end I decided maybe I’m the one to tell [the story].”
He means the dangerous trek out of Ethiopia and into Sudan where, at age 9, Mekonen was kidnapped. He could have been sold into slavery or worse, but fortunately he was rescued after three weeks.
In his film, Mekonen recounts that trauma and meets for the first time in decades the man who saved him, a fellow Ethiopian Jew now living in Israel. The filmmaker also introduces his close-knit family.
“My mom is the person who made me strong,” he says. “While eight months pregnant she walked 400 miles, giving birth to my brother in the middle of the journey [at a Sudanese refugee camp]. She educated and raised six boys. She never gives up.”
Mekonen met his wife in Israel, and the couple decided to relocate to New York. At first, the film-school graduate had to take odd jobs as a furniture mover and grocery store stockboy. Eventually, his talent as a photographer opened doors. That led to filmmaking opportunities in the U.S. and Israel.
The Mekonens included in their film stories about other diverse Jewish communities, including the Abayudaya of Uganda and the Anusim, descendants of Spanish Jews forced to convert to Catholicism.
“That’s a strong theme for us with this film,” says Shari Mekonen. “We’re sharing the story that people come to Judaism from different ways, whether through heritage, conversion, marriage or adoption.”
Despite the hard journey and difficult adjustment, the rest of Mekonen’s family has thrived in Israel, with younger generations of Ethiopian Jews feeling like full Israelis.
“I think about the place I escaped from,” he says. “It’s the worst place. Today it is different. We have our own voice.”

“400 Miles to Freedom,” discussion and film clips 2 p.m. Sunday, May 13, Museum of the African Diaspora, 685 Mission St., S.F. Free with museum admission. Also 7 p.m. Monday, May 14, JCC of San Francisco, 3200 California St. $10-$20. http://www.bechollashon.org or (415) 292-1200

Tuesday, May 8, 2012

DNA links prove Jews are a ‘race, and rejects the 'Bene Israel of India & Ethiopian Jews as converts - Haaretz Daily Newspaper | Israel News

Conjuring fear of Nazism and anti-Semitism, Jews recoil from the thought that Judaism might be a race, but medical geneticist Harry Ostrer insists the 'biological basis of Jewishness' cannot be ignored.

By Jon EntineTags: Jewish World Jewish Diaspora
In his new book, “Legacy: A Genetic History of the Jewish People,” Harry Ostrer, a medical geneticist and professor at Albert Einstein College of Medicine in New York, claims that Jews are different, and the differences are not just skin deep. Jews exhibit, he writes, a distinctive genetic signature. Considering that the Nazis tried to exterminate Jews based on their supposed racial distinctiveness, such a conclusion might be a cause for concern. But Ostrer sees it as central to Jewish identity.
“Who is a Jew?” has been a poignant question for Jews throughout our history. It evokes a complex tapestry of Jewish identity made up of different strains of religious beliefs, cultural practices and blood ties to ancient Palestine and modern Israel. But the question, with its echoes of genetic determinism, also has a dark side.
Harry Ostrer insists the ‘biological basis of Jewishness’ cannot be ignored.
Harry Ostrer insists the ‘biological basis of Jewishness’ cannot be ignored.
Photo by: Montage Kurt Hoffman / Forward
Geneticists have long been aware that certain diseases, from breast cancer to Tay-Sachs, disproportionately affect Jews. Ostrer, who is also director of genetic and genomic testing at Montefiore Medical Center, goes further, maintaining that Jews are a homogeneous group with all the scientific trappings of what we used to call a “race.”
For most of the 3,000-year history of the Jewish people, the notion of what came to be known as “Jewish exceptionalism” was hardly controversial. Because of our history of inmarriage and cultural isolation, imposed or self-selected, Jews were considered by gentiles (and usually referred to themselves) as a “race.” Scholars from Josephus to Disraeli proudly proclaimed their membership in “the tribe.”
Ostrer explains how this concept took on special meaning in the 20th century, as genetics emerged as a viable scientific enterprise. Jewish distinctiveness might actually be measurable empirically. In “Legacy,” he first introduces us to Maurice Fishberg, an upwardly mobile Russian-Jewish immigrant to New York at the fin de siècle. Fishberg fervently embraced the anthropological fashion of the era, measuring skull sizes to explain why Jews seemed to be afflicted with more diseases than other groups — what he called the “peculiarities of the comparative pathology of the Jews.” It turns out that Fishberg and his contemporary phrenologists were wrong: Skull shape provides limited information about human differences. But his studies ushered in a century of research linking Jews to genetics.
Ostrer divides his book into six chapters representing the various aspects of Jewishness: Looking Jewish, Founders, Genealogies, Tribes, Traits and Identity. Each chapter features a prominent scientist or historical figure that dramatically advanced our understanding of Jewishness. The snippets of biography lighten a dense forest of sometimes-obscure science. The narrative, which consists of a lot of potboiler history, is a slog at times. But for the specialist and anyone touched by the enduring debate over Jewish identity, this book is indispensable.
“Legacy” may cause its readers discomfort. To some Jews, the notion of a genetically related people is an embarrassing remnant of early Zionism that came into vogue at the height of the Western obsession with race, in the late 19th century. Celebrating blood ancestry is divisive, they claim: The authors of “The Bell Curve” were vilified 15 years ago for suggesting that genes play a major role in IQ differences among racial groups.
Furthermore, sociologists and cultural anthropologists, a disproportionate number of whom are Jewish, ridicule the term “race,” claiming there are no meaningful differences between ethnic groups. For Jews, the word still carries the especially odious historical association with Nazism and the Nuremberg Laws. They argue that Judaism has morphed from a tribal cult into a worldwide religion enhanced by thousands of years of cultural traditions.
A people, a religion or both?
Is Judaism a people or a religion? Or both? The belief that Jews may be psychologically or physically distinct remains a controversial fixture in the gentile and Jewish consciousness, and Ostrer places himself directly in the line of fire. Yes, he writes, the term “race” carries nefarious associations of inferiority and ranking of people. Anything that marks Jews as essentially different runs the risk of stirring either anti- or philo-Semitism. But that doesn’t mean we can ignore the factual reality of what he calls the “biological basis of Jewishness” and “Jewish genetics.” Acknowledging the distinctiveness of Jews is “fraught with peril,” but we must grapple with the hard evidence of “human differences” if we seek to understand the new age of genetics.
Although he readily acknowledges the formative role of culture and environment, Ostrer believes that Jewish identity has multiple threads, including DNA. He offers a cogent, scientifically based review of the evidence, which serves as a model of scientific restraint.
“On the one hand, the study of Jewish genetics might be viewed as an elitist effort, promoting a certain genetic view of Jewish superiority,” he writes. “On the other, it might provide fodder for anti-Semitism by providing evidence of a genetic basis for undesirable traits that are present among some Jews. These issues will newly challenge the liberal view that humans are created equal but with genetic liabilities.”
Jews, he notes, are one of the most distinctive population groups in the world because of our history of endogamy. Jews — Ashkenazim in particular — are relatively homogeneous despite the fact that they are spread throughout Europe and have since immigrated to the Americas and back to Israel. The Inquisition shattered Sephardi Jewry, leading to far more incidences of intermarriage and to a less distinctive DNA.
In traversing this minefield of the genetics of human differences, Ostrer bolsters his analysis with volumes of genetic data, which are both the book’s greatest strength and its weakness. Two complementary books on this subject — my own “Abraham’s Children: Race, Identity, and the DNA of the Chosen People” and “Jacob’s Legacy: A Genetic View of Jewish History” by Duke University geneticist David Goldstein, who is well quoted in both “Abraham’s Children” and “Legacy” — are more narrative driven, weaving history and genetics, and are consequently much more congenial reads.
A ‘people’
The concept of the “Jewish people” remains controversial. The Law of Return, which establishes the right of Jews to come to Israel, is a central tenet of Zionism and a founding legal principle of the State of Israel. The DNA that tightly links Ashkenazi, Sephardi and Mizrahi, three prominent culturally and geographically distinct Jewish groups, could be used to support Zionist territorial claims — except, as Ostrer points out, some of the same markers can be found in Palestinians, our distant genetic cousins, as well. Palestinians, understandably, want their own right of return.
That disagreement over the meaning of DNA also pits Jewish traditionalists against a particular strain of secular Jewish liberals that has joined with Arabs and many non-Jews to argue for an end to Israel as a Jewish nation. Their hero is Shlomo Sand, an Austrian-born Israeli historian who reignited this complex controversy with the 2008 publication of “The Invention of the Jewish People.”
Sand contends that Zionists who claim an ancestral link to ancient Palestine are manipulating history. But he has taken his thesis from novelist Arthur Koestler’s 1976 book, “The Thirteenth Tribe,” which was part of an attempt by post-World War II Jewish liberals to reconfigure Jews not as a biological group, but as a religious ideology and ethnic identity.
The majority of the Ashkenazi Jewish population, as Koestler, and now Sand, writes, are not the children of Abraham but descendants of pagan Eastern Europeans and Eurasians, concentrated mostly in the ancient Kingdom of Khazaria in what is now Ukraine and Western Russia. The Khazarian nobility converted during the early Middle Ages, when European Jewry was forming.
Although scholars challenged Koestler’s and now Sand’s selective manipulation of the facts — the conversion was almost certainly limited to the tiny ruling class and not to the vast pagan population — the historical record has been just fragmentary enough to titillate determined critics of Israel, who turned both Koestler’s and Sand’s books into roaring best-sellers.
Fortunately, re-creating history now depends not only on pottery shards, flaking manuscripts and faded coins, but on something far less ambiguous: DNA. Ostrer’s book is an impressive counterpoint to the dubious historical methodology of Sand and his admirers. And, as a co-founder of the Jewish HapMap — the study of haplotypes, or blocks of genetic markers, that are common to Jews around the world — he is well positioned to write the definitive response.
In accord with most geneticists, Ostrer firmly rejects the fashionable postmodernist dismissal of the concept of race as genetically naive, opting for a more nuanced perspective.
Mapping the human gene
When the human genome was first mapped a decade ago, Francis Collins, then head of the National Genome Human Research Institute, said: “Americans, regardless of ethnic group, are 99.9% genetically identical.” Added J. Craig Venter, who at the time was chief scientist at the private firm that helped sequenced the genome, Celera Genomics, “Race has no genetic or scientific basis.” Those declarations appeared to suggest that “race,” or the notion of distinct but overlapping genetic groups, is “meaningless.”
But Collins and Venter have issued clarifications of their much-misrepresented comments. Almost every minority group has faced, at one time or another, being branded as racially inferior based on a superficial understanding of how genes peculiar to its population work. The inclination by politicians, educators and even some scientists to underplay our separateness is certainly understandable. But it’s also misleading. DNA ensures that we differ not only as individuals, but also as groups.
However slight the differences (and geneticists now believe that they are significantly greater than 0.1%), they are defining. That 0.1% contains some 3 million nucleotide pairs in the human genome, and these determine such things as skin or hair color and susceptibility to certain diseases. They contain the map of our family trees back to the first modern humans.
Both the human genome project and disease research rest on the premise of finding distinguishable differences between individuals and often among populations. Scientists have ditched the term “race,” with all its normative baggage, and adopted more neutral terms, such as “population” and “clime,” which have much of the same meaning. Boiled down to its essence, race equates to “region of ancestral origin.”
‘Jewish diseases’
Ostrer has devoted his career to investigating these extended family trees, which help explain the genetic basis of common and rare disorders. Today, Jews remain identifiable in large measure by the 40 or so diseases we disproportionately carry, the inescapable consequence of inbreeding. He traces the fascinating history of numerous “Jewish diseases,” such as Tay-Sachs, Gaucher, Niemann-Pick, Mucolipidosis IV, as well as breast and ovarian cancer. Indeed, 10 years ago I was diagnosed as carrying one of the three genetic mutations for breast and ovarian cancer that mark my family and me as indelibly Jewish, prompting me to write “Abraham’s Children.”
Like East Asians, the Amish, Icelanders, Aboriginals, the Basque people, African tribes and other groups, Jews have remained isolated for centuries because of geography, religion or cultural practices. It’s stamped on our DNA. As Ostrer explains in fascinating detail, threads of Jewish ancestry link the sizable Jewish communities of North America and Europe to Yemenite and other Middle Eastern Jews who have relocated to Israel, as well as to the black Lemba of southern Africa and to India’s Cochin Jews. But, in a twist, the links include neither the Bene Israel of India nor Ethiopian Jews. Genetic tests show that both groups are converts, contradicting their founding myths.
Why, then, are Jews so different looking, usually sharing the characteristics of the surrounding populations? Think of red-haired Jews, Jews with blue eyes or the black Jews of Africa. Like any cluster — a genetic term Ostrer uses in place of the more inflammatory “race” — Jews throughout history moved around and fooled around, although mixing occurred comparatively infrequently until recent decades. Although there are identifiable gene variations that are common among Jews, we are not a “pure” race. The time machine of our genes may show that most Jews have a shared ancestry that traces back to ancient Palestine but, like all of humanity, Jews are mutts.
About 80% of Jewish males and 50% of Jewish females trace their ancestry back to the Middle East. The rest entered the “Jewish gene pool” through conversion or intermarriage. Those who did intermarry often left the faith in a generation or two, in effect pruning the Jewish genetic tree. But many converts became interwoven into the Jewish genealogical line. Reflect on the iconic convert, the biblical Ruth, who married Boaz and became the great-grandmother of King David. She began as an outsider, but you don’t get much more Jewish than the bloodline of King David!
Jewish intelligence
To his credit, Ostrer also addresses the third rail of discussions about Jewishness and race: the issue of intelligence. Jews were latecomers to the age of freethinking. While the Enlightenment swept through Christian Europe in the 17th century, the Haskalah did not gather strength until the early 19th century. By the beginning of the new millennium, however, Jews were thought of as among the smartest people on earth. The trend is most prominent in America, which has the largest concentration of Jews outside Israel and a history of tolerance.
Although Jews make up less than 3% of the population, they have won more than 25% of the Nobel Prizes awarded to American scientists since 1950. Jews also account for 20% of this country’s chief executives and make up 22% of Ivy League students. Psychologists and educational researchers have pegged their average IQ at 107.5 to 115, with their verbal IQ at more than 120, a stunning standard deviation above the average of 100 found in those of European ancestry. Like it or not, the IQ debate will become an increasingly important issue going forward, as medical geneticists focus on unlocking the mysteries of the brain.
Many liberal Jews maintain, at least in public, that the plethora of Jewish lawyers, doctors and comedians is the product of our cultural heritage, but the science tells a more complex story. Jewish success is a product of Jewish genes as much as of Jewish moms.
Is it “good for the Jews” to be exploring such controversial subjects? We can’t avoid engaging the most challenging questions in the age of genetics. Because of our history of endogamy, Jews are a goldmine for geneticists studying human differences in the quest to cure disease. Because of our cultural commitment to education, Jews are among the top genetic researchers in the world.
As humankind becomes more genetically sophisticated, identity becomes both more fluid and more fixed. Jews in particular can find threads of our ancestry literally anywhere, muddying traditional categories of nationhood, ethnicity, religious belief and “race.” But such discussions, ultimately, are subsumed by the reality of the common shared ancestry of humankind. Ostrer’s “Legacy” points out that — regardless of the pros and cons of being Jewish — we are all, genetically, in it together. And, in doing so, he gets it just right.
Jon Entine is the founder and director of the Genetic Literacy Projectat George Mason University, where he is senior research fellow at the Center for Health and Risk Communication
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