Notes
Notes Introduction 1. My choice of the term “interruption” was deeply influenced by Ratcliffe’s discussion of the important consequences of interruptions (4, 75) and Azoulay’s discussion of racial categories on the U.S. census and the interruption mixed-race individuals present to such fixed categories. 2. Despite their significant involvement with and impact upon Harlem’s Jewish community in this period, Hatzaad Harishon has received little scholarly attention. Graenum Berger, Deanne Shapiro, James Landing, Jacob Dorman, and Riv- Ellen Prell are thus far the only scholars to study the group, and only Prell and Dorman have begun to explore the questions about authenticity and legitimacy that Hatzaad Harishon and its members raised. 3. See also Richard Graff’s “Introduction” to The Viability of the Rhetorical Tradition for a discussion of the way the term “rhe tori cal tradition” has been used to both describe and form a discipline of inquiry. 4. In many ways this book is for them, my small attempt to give back to these communities—to make sure their history and historic actions are preserved and narrated for others to understand and learn from. But this book is not just for them; it is also from them and only exists because of them.Without their stories and their willingness to share with me, I would have nothing to write about. And yet, they are the hardest audience to write for. As a scholar my first responsibility is to tell these stories in a way that preserves and represents all the complexity and nuance of the events as they surely unfolded. At the same time, I need to do so in a way that allows the stakeholders to agree that the stories I tell resonate with the truth of their stories and memories. 5. See Bruder’s Chapter 7, “Appropriating Jewish History by the Af ri can Diaspora , Nineteenth to Twentieth Centuries,” for a discussion of the way Black Judaism gained adherents in a variety of Af ri can nations after decolonization in the 1950s. 6. See also Brotz, Landing, and Dorman “‘I SawYou Disappear with My Own Eyes:’ Hidden Transcripts of NewYork Black Israelite Bricolage.” 150 / Notes to Pages 10–19 7. See John Jackson’s recent work, “All Yah’s Children: Emigrationism, Afrocentrism , and the Place of Israel in Africa.” 8. See also Jonathan Schorsch. 9. For more details about this controversy see Fernheimer, “Leading Through Listening: Jewish Women Youth Advisors Bridge Racial Tensions in 1968 New York.” 10. Sources differ about Rabbi Matthew’s origins. According to Dorman, Rabbi Matthew came to the U. S. in 1913 from St. Christopher (St. Kitts) in the Leeward Islands of the West Indies; however, other sources claim he was from Nigeria generally or Lagos, Nigeria, specifically. 11. See also Brotz, Sundquist, Landing, Chireau. 12. Landing and Sundquist also use the term Black Jews similarly. Chapter 1 1. They reflect a more broad- reaching shift in the academy to both unveil and then also dislodge hegemonic narratives of privilege. Numerous autobiographies from non- Ashkenazi Jews have been published recently. In the academic realm Sephardic Studies programs and Afro- Jewish Studies are growing along with increased attention to non- Ashkenazi emphasis within some more “traditional” Jewish studies programs. See also Tamar Frank, “The Sephardic Heritage in the Jewish Curriculum :Current Practices and Future Directions” in From Iberia to Diaspora:Studies in Sephardic History and Culture and Jane Gerber’s Sephardic Studies in the University. 2. See also Eric Goldstein and Jacobson for a discussion of this oscillation. 3. In Christian Europe where many Jews lived, they were prohibited from engaging in many professions and required to live in segregated areas of town—the infamous ghettos.Yet they were still required to pay taxes and serve in conscripted military forces. As this chapter will later detail, their experiences under Arab- Muslim rule were circumscribed differently and arguably offered Jews a position of greater security and tolerance. 4. See also Chaïm Perelman’s essay “La Question Juive,” (Synthèses, 47–63), published in 1946 after the war. (Unpublished translation by Michelle Bolduc shared with the author.) 5. Chaïm Perelman remarks, “In the mind of Jewish intellectuals, influenced by modern culture, was born the idea to recreate in Palestine a Jewish state that would remedy the abnormal situation of the Jews in the world, giving them a po liti cal and social structure that would make them less vulnerable, giving them a legal status so that they would no...
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