(continued from here)
Presumably their are lots of benefits to be gained by incorporating new, highly motivated members into the larger Jewish community- diversifying the gene pool, increasing political clout, and injecting a bolus of inspiration into some of our very tired, shvache jewish communities- a drive and an inspiration that newcomers often express. The exotic touch, of course, increases the interest and excitement.
But what are the potential costs?
1. Historicity.
This may not apply to all, such as the Abuyadaya, who are upfront about their history as converts. But we should not give credence to the myth of Israelite origins. If myth is placed on par with history, than our history is downgraded to myth.
(Witness the popularity of the Khazarian legend among anti-Jewish circles that ashkenazi jews orginate from caucasus of all places)
The historical relatedness of the Jewish people, and its historical continuity with the Judaean exiles is especially important in light of the ongoing (and increasing) challenges to the legitimacy of the Jewish connection to the land of Israel.
Politics aside, intellectual honesty and scholarly accuracy has value in its own right.
I have been told that African hunter-gatherers did not drink milk and meat together (They do, however, drink blood). I also have a photo of a man from a herding tribe wearing a box-shaped amulet around his arm, evocative of tefillin. Neither of these informants made any claim to, or had any interest in Israelite ancestry (yet). Circumcision too, is a very common practice throughout Africa (though many also circumcise females- something alien to the bible). Are we then to believe that the entire Africa descended from Israel? Is it not more likely that Israel and Judah were influenced, and even part of African cultures? Is it not more likely that we come from them, rather than they come from us? Couldn't we obtain a better understanding of our own culture, if we were to examine tefillin and circumcision in their African contexts, rather than try to fit their culture into our particular paradigm?
It may seem ironic, but what offers us a greater continuity with our Afro-Semitic pastoralist ancestors? Surely recognizing the African influence on our culture would acheive that more accurately than imagining than the whole Africa descends from us.
2. Weakening of Jewish peoplehood.
Some make the claim that Judaism is a religion, not a people. But if we are to define it as such, we lose many more people than we gain. Jewish religion today is completely fragmented involving many opposing beliefs. Peoplehood is what we share- a common heritage and kinship, and hopefully, if Israel should survive, a common future. If Jewishness can be stretched to include anyone and everyone worldwide who so chooses, it loses some of its distinctive meaning.
Judaism has always accepted converts. Converts and their supporters often point out that halachically, a GER is as Jewish as anyone else. However I believe we must make a differentiate between individual converts, who can be screened (though what screening criteria is a subject to wide for this essay). More importantly, individuals can be absorbed into the whole relatively easily, much as any immigrant can, as opposed to a collective.
3. Divisiveness
The question of who is a legitimate convert is one of the most divisive issues plaguing the Jewish world today (Put some links here). In such a climate, why increase the tension, divisiveness and bitterness? Especially since in most cases, the primary casualty is likely to be the convert themself. Quasi acceptance creates a Jewish sub-class.
The creation of a Jewish sub-class, in turn, is almost guaranteed to lead to a backlash against the mainstream (the Khazaria legend is often used for this purpose). In the case of African Jewry, it is likely to take the form of accusations of racism. This is encouraged by the fact that racism is real in Jewish society.
But in the case of the outreach activists, one wonders if they are informing the newcomers of the controversial nature of their inclusion, or if they are simply waxing enthusiastic, ultimately leaving them shocked and forlorn when their Jewishness is questioned. Gershom Sizomu, for one, seems to be unawares- he seems truly bewildered why some people say "but there aren't any jews from-- a certain part of the world." His wording is far more delicate than his handlers, who appear to be priming them for racism. In a conversation in 2000 with a Kulanu activist, I was specifically told that "we encourage them not to move to Israel... because of the racism they will experience," as if that (though true) was the only barrier. Yes, THOSE Jews are racist, but WE are the good ones who will transport you to America and bankroll your community.
(BTW I don't buy that supposed color blindness- until I see them doing the same thing for a white ex christian community in the USA, I will continue to suspect white jewish guilt may be at play).
