13 Double Ethnic Minority—Jews of Color in Ohio

Often when discussing diversity within the United States, academics focus on a specific ethnicity and how those within that ethnicity function in our society. However, multiethnic individuals are more subject to be overlooked or grouped in the “two or more races” category than are those who fit only into one ethnic group. This means multiethnic individuals are not acknowledged enough and are at more of a disadvantage. Specifically, those with multiple minoritized ethnicities face a particular set of obstacles since they face oppression from both of the ethnicities that they possess. This concept is called intersectionality. Intersectionality creates individual experiences that cannot be generalized but do possess common themes within particular ethnic pairings. For example, in Chicago Noir, a collection of short stories, Moral is a black Jew that shares how the intersectionality he faces impacts his self-image in a negative way. This particular scene inspired further exploration on the theme of intersectionality among black Jews. Also, though, the setting of place plays a large role since each state has their own history and ethnic makeup. Specifically, black Jews or Jews of Color face distinct issues of negative self-image, unique history, are often forced to choose between their race and ethnic religion and are overlooked for their Judaism because of their blackness. It is important to know more about intersectionality in order to better understand the role of Jews of Color (JOC) to Ohio.

Notably, the intersection of blackness with Judaism creates a negative self-image for many who identify as Jews of Color. The concept of intersectionality stresses that stereotypes from both aspects of identity impact one person. Moral, a character in Chicago Noir, displays this concept when he says, “my religion would explain this Scandinavian wanderer’s nose misplaced on my Down-Deep-in-the-field face” (37 Ojikutu). Here, Moral references both the stereotypical Jewish nose and the previous enslavement of African Americans. Moral faces this type of negative self-image in Chicago, which is not too far from Ohio. However, this theme is also present in Ohio when Moreh Yashashakar reflects on his negative self-image saying that, “centuries of oppression will cause a wise man to go mad” (Curnutte). Here, Moreh refers not only to the oppression faced by his Jewish identity but also his African American identity. Ultimately, the negative self-image that Jews of Color face is distinct enough to appear in even broad spaces such as the greater Mid-West.

Due to this double ethnicity oppression that causes negative effects such as negative self-image, communities who are distinctly African American or black and distinctly Jewish historically banded together in Ohio. This historic binding that these two communities created was due to the empathy that they had for one another from the oppression that they faced. Specifically, “both African Americans and Jews have faced discrimination and restriction, and have, consequently, found themselves sharing neighborhoods” (Cleveland Restoration Society). Because they began living in the same area, they started to create mixed-ethnic families and create Jews of Color. If the oppression that both of these groups face individually is strong enough to bring them together in order to cope and support one another, then the oppression and marginalization that Jews of Color face in Ohio is surely intensified.

Although Jews of color are both Jewish and black, they are often forced to check one box, meaning they must choose to identify themselves as either black or Jewish. When thinking of the biggest challenge Jews of Color face, Yavilah McCoy, an Ohioan, says that, “The biggest challenge faced by Jews of color is helping people understand that Jewish identity can be wider than being white and European” (Yankovich). This challenge presents itself because, “some religious scholars have said [black Jews] are not Jewish” (Curnutte). This fact completely ignores one aspect of black Jews’ identity—their Jewish identity—because of their blackness, even though they are valid in both their ethnicities. This unique struggle defines intersectionality, especially for Jews of Color living in Ohio.

Just like Jews of Color are forced to choose between their blackness and Judaism, Jews of Color may only be treated for their blackness, even when standing firm in both of their ethnicities. This claim highlights another aspect of intersectionality: those with multiple minoritized ethnicities may only be treated for one. Although mainly recalling instances of racial discrimination, Yavilah McCoy says that, “I don’t feel a connection to Africa or other black people. I connect to Jews” (Yankovich). Even though Yavilah connects to her Jewish ethnicity most, she faces more discrimination from her blackness. This shows us that the visible aspects of black Jew’s identity, like skin color, is more noticeable and therefore more impactful when facing discrimination. Obviously, not every Jew of Color has the same experience as Yavilah, which is why it is important to avoid overgeneralizing or assuming that someone’s visible identities are more influential to them than their nonvisible ones.

In countering my point, some may argue that because I am a black Jew that I am bias, which invalidates my argument. For example, I may choose only sources that I find true for my personal experience or I may exaggerate the discrimination that black Jews face because of the discrimination I endure. Although I do possess bias as someone who has experienced being a black Jew in Ohio, I also include evidence that I do not personally connect with but still show the uniqueness of being a Jews of Color, like Yavilah’s experience. I think my life experiences as a black Jew just emphasize the unique double ethnic issues that all Jews of Color face. Thusly, it is all the more important to diligently consider these experiences.

All in all, it is important for us to understand how identity, aspects of ourselves that we cannot choose or undo, impacts how others perceive us. The distinct identities that Jews of Color possess put them at risk of being discriminated against. Specifically, Jews of color face a distinct set of obstacles when it comes to oppression within the Midwest. There is a rich history of black Jews that reveals this oppression in places like Chicago, IL, where they even have an Afro-American synagogue. However, Ohio has the highest numbers of black Jews in the Midwest overall, which makes for their experience to be all the more unique since they are intermingled with non-Jews of color (Curnutte). More concretely, Jews of Color face distinct negative self-image, a “check-one-box” mentality, and recognition of only their blackness despite their Jewish identity all because of their unique intersectionality. The particular experience of black Jews in Ohio speaks to the fact that intersectionality functions in complex ways, which makes it difficult to take action and understand life as a Jew of Color. However, in taking special time and effort in understanding intersectionality, we take the time to appreciate the rich culture that Jews of Color bring to Ohio. In do this, we can add to our efforts of mitigating the oppression that minority groups face so that they can be treated equally and justly.

Works Cited

Curnutte, Mark. “Black Hebrew Groups in Cincinnati: Focused on Saving Other African People, Not Hating Others.” Cincinnati.com, Cincinnati Enquirer, 28 Feb. 2019, www.cincinnati.com/story/news/2019/02/26/black-jews-cincinnati-focused-saving-african-people-not-hate-afro-judaism/2852178002/.

“Know Our Heritage: the Jewish/African-American Connection.” Cleveland Restoration Society, 2004, www.clevelandrestoration.org/projects/the-african-american-experience-in-cleveland/the-jewish-african-american-connection.

Pollack, Neal. Chicago Noir. Akashic, 2005.

Spevack, Violet. “Jews of Color: Synagogues Making Them Feel at Home.” Cleveland Jewish News, 29 Feb. 2016, www.clevelandjewishnews.com/community/jews-of-color-synagogues-making-them-feel-at-home/article_e73f0d8a-63be-11e1-8af1-001871e3ce6c.html.

Yankovich, Ita. “Minority within a Minority.” Aish.com, 12 Jan. 2008, www.aish.com/jw/s/48923742.html.