Blacks and Jews in America: An Invitation to Dialogue by Terrance L. Johnson and Jacques Berlinerblau (review)

Among minority groups in the U.S., Blacks and Jews have had a unique relationship, often characterized by collaborations in music, sports, and the common pursuit of civil rights. One of the most iconic images of this relationship is the image of the Rev. Dr. Martin Luther King, Jr., and Rabbi Abraham Joshua Heschel marching side-by-side during the American civil rights movements of the 1960’s. However, the relationships between Blacks and Jews have also been fraught with disagreements over questions of Israel/Palestine policy and commitment to racial justice. Drawing on their experience teaching a class on Blacks and Jews in America at Georgetown University, the authors take a fresh look at the complicated and contested history of the relations between these two groups, identifying the key obstacles to constructive dialogue.

In the early-to-mid-twentieth century, Jews and Blacks lived near one another in many urban areas, but this is less common today. Due to white flight in the latter half of the twentieth century, neighborhoods and schools are highly segregated along lines of race and class. As the authors observe, Jews and Blacks today tend to see one another as strangers. As a result, there are few face-to-face encounters that happen organically. Therefore, they suggest, dialogue and relationship-building must be intentional if they are to happen. To engage in this difficult work, the authors identify several key issues that must be taken into consideration. Foremost is the power asymmetry between the two groups. In political collaborations between Blacks and Jews in the twentieth century, white Jews have typically held the financial and economic power, an imbalance that has often distorted the relationship and led to misunderstandings about motivations. According to the authors, a shared commitment to a political vision that advances structural equality for African Americans must be the starting point for meaningful dialogue between Blacks and Jews.

The establishment of the National Association for the Advancement of Colored People in 1909 is often cited as the highpoint of the “Grand Alliance” of Black-Jewish relations. During this period, the groups shared concerns about legalized racial discrimination and segregation. In time, immigrant Jews were better able to assimilate and become recognized as white—a privilege not afforded to African Americans, including Black Jews, who number more than a half million in the U.S. However, while many Jews do benefit from white privilege, they recognize that their status as white in American society is liminal. According to the authors, sincere dialogue between Blacks and Jews (including nonwhite Jews) must address the complexities of race in America.

An even more contentious issue centers on the issue of Palestine/Israel. Prior to the late 1960’s, most African American civil rights leaders embraced the political goals of Zionism. The Black Power movement challenged this conventional view and increasingly linked the plight of African Americans with Palestinians, as both suffered under imperialist and racist rule. More recently, the Black Lives Matter movement has taken a strong stand against Israeli policies, putting most Jews in a difficult position. While many younger Jews are highly critical of the right-wing Israeli government, they are hesitant to vocalize discontent because “the very existence of Israel is inextricably bound to their existence in the Diaspora” (p. 155). Given this reality, the authors suggest that it may be necessary to “bracket” the issue to focus on such “other urgent projects” as the rise of white supremacist groups, which target both Blacks and Jews in the U.S.

One of key strengths of the book is that the authors model dialogue across differences. Berlinerblau is white and Jewish, and Johnson is Black and a Protestant Christian. Berlinerblau is more optimistic about the promises of liberalism to secure individual rights and equal access to opportunities, while Johnson is more pessimistic, arguing for an emancipatory political commitment that uses the Exodus as a...