At a recent football game between my previous high school, Upper Darby High School, and another high school in the same league, Lower Merion High School, "spirited" chants turned in hate speech, the media portrays the incident as primarily anti-semetic; however, there are a lot more complicated issues going on here.
From what I have heard/read here is what happened:
The game started out with friendly chants the LM team shouting "Merry Christmas" at UD and UD responding with "Happy Chanuka". Things escalated when Lower Merion students began rhythmically chanting "SAT scores". A few Upper Darby students responded to this with "warm up the ovens". Additionally, a few parents overheard some students saying something along the lines of "we'll send you letters in Auschwitz". Lower Merion students have also been reported as having signs that said "Upper Darby", and chanting something to the extent of "you are poor" at students from Upper Darby.
My response to the situation is split.
I have been thinking a lot about growing up in Upper Darby lately, they just tore down the only synagogue in UD. It had been filled by a population that was old and dying 15 years ago when I was young, I am sure there are few left in Upper Darby who even knew of the buildings existence or mourn it's loss. Growing up as a jew in Upper Darby I understand the anti-semitism that permeates the school district and the students. From the truant officer who came after my mother for pulling me out of school for so many jewish holidays in 3rd grade to the ex-boyfriend who threw pennies at me. Not to mention countless more taunts and ways that I was made to feel my existence as a jew in a negative way over and over again. With this in mind I am glad to see the school district forced to confront it's anti-semitism.
On the other hand the media reporting of this incident almost exclusively fails to confront the classism and racism of the chants being spewed by lower merion students. The constant taunting of Upper Darby as a poor, dirty and dangerous place is also something I grew up with and continue to hear echoed to this day. The students in my jewish middle school thought that by opting to attend Upper Darby High School instead of applying for scholarships to a private jewish high school I was signing away my future and likely to get stabbed before my high school graduation. Even this past semester someone at Hampshire repeatedly referred to UD as Upper Drive-by and said that we were too dirty to get swine flu.
While I do not wish to excuse the chants of UD students, I find it despicable that while 4 UD students were expelled and 12 suspended and yet no action was taken against the students from LM. This is not a one sided battle of anti-semetic students from Upper Darby. But rather a larger problem between understanding, media coverage, anti-semitism but also jewish privilege, class privilege and many other factors that have been ignored in the coverage and response to this incident. Why did UDHS need to issue an apology while Lower Merion walks away to resume business as usual?
Showing posts with label Jews. Show all posts
Showing posts with label Jews. Show all posts
Wednesday, December 23, 2009
Wednesday, February 25, 2009
Babylon, Baldwin and Exile
"[white/european americans] they come through Ellis Island, where Giorgio becomes Joe, Pappavasilu becomes Palmer, Evangelos becomes Evans, Goldsmith becomes Smith or Gold, and Avakian becomes King. So with a painless change of name in the twinkling of an eye one becomes a white American.
Later, in the midnight hour, the missing identity aches. One can neither assess nor overcome the storm of the middle passage, One is mysteriously shipwrecked forever, in the Great New World.
The slave is in another condition, as are his heirs: I told Jesus it would be all right/ If he changed my name.
If He changed my name.
The Irish middle passage, for but one example was as foul as my own, and as dishonorable on the part of those responsible for it. But the Irish became white when they got here and began rising in the world, whereas I became black and began sinking. The Irish, therefor and thereafter-- again, but for one example -- had absolutely no choice but to make certain that I coult not menace their safety or status or identity: and, if I came too close, they could, with the concent of the governed, kill me. Which means that we can be friendly with each other anywhere in the world except in Boston.
What a monumental achievement on the part of those heroes who conquered the North American wilderness!
The price the white American paid for his ticket was to become white: and in the main, nothing more than that, or as he was to insist, nothing less. This incredibly limited not to say dimwitted ambition has choked many a human being to death here: and this, I contend, is because the white American has never accepted the real reasons for his journey. I know very well that my ancestors had no desire to come to this place: but neither did the ancestors of the people who became white and require of my captivity a song. They require of me a song less to celebrate my captivity than to justify their own."
-James Baldwin, Introduction: The Price of The Ticket
This is the end to the introduction written by James Baldwin that precedes of a compilation of his work. In this passage Baldwin is contending that the privilege of european descended (white) Americans is that they are able to come to this country and change their names so that they become white, immediately. And through the ease at which they assume white privilege they forget their own history, their own exile from their home country. The last sentences reference psalm 137, originated from the Jewish exile from Judea to Babylon in 586 BCE.
Direct Psalm:
"By the rivers of Babylon, there we sat, we also wept when we remembered Zion.
On willows in its midst we hung our harps.
For there our captors asked us for words of song and our tormentors [asked of us] mirth, "Sing for us of the song of Zion."
"How shall we sing the song of the Lord on foreign soil?" -Psalm 137, Judaica Press Translation
Within recent years this psalm has become a song that not only permeates both Jewish and Christian worship but has been covered by Bob Marley, Sublime, The Melodians and many others...
Song Lyrics, from which the Baldwin Quote seems to be directly derived:
"By the rivers of babylon, where we sat down,
and where we wept,as we remembered zion.
and the wicked carried us away in captivity
required of us a song.
How can we sing the lord's [king alfa] song in a strange land"
Baldwin criticizes white america for not examining themselves, and their own history, for he believes that societal change in America must not come from the black population but from a true examination of how white people constructed and forced black america into creation. In the end he says:
"I know very well that my ancestors had no desire to come to this place: but neither did the ancestors of the people who became white and require of my captivity a song."
he asks, how can the people who are also in exile forget their own history so well that they request a song from me in my exile? It is because of the way that european immigrants, and their decedents can so easily assume american whiteness that they are able to forget that they too are part of the exile, they too are separated from their lands, and they forget what it means to be separated and so they ask that the black population perform, and prove themselves, despite the fact that they, the white population never had to prove themselves, the color of their skin and their assumed white name was enough. Black people cannot assume that whiteness, they cannot change into it by assuming a white name and stepping onto american soil, it is there. White americans can forget their history. So Baldwin asks us to remember that history, and consider what we are asking of him, someone who was never given the privilege to assume that whiteness (and along with white privilege: power, access, etc)...
Baldwin asks us to examine the ways that we have created the system that has forced him into oppression...
Coincidentally the recent Hampshire Divestment from the Occupation of Palestine has forced me into an examination of my history that I was always privileged to be able to ignore before, as my blond hair and lack of strong amherst based religious connection allowed me to pass in some ways as a christian american... or at least to ignore the ways that my jewish identity impacts me
My family changed their name when they came to this country, my fathers grandfather, in the 1910s changed his name to 'horwitz' which in that time did not assume complete white privilege, although of course white skin meant white privilege and white status. However, the name was identifiable as a jewish name, which still carried with it some weight. Which continued as anti-semitism did and still does (although on a much more minor level) exist in society for a period of time. And in the era of post-holocaust fear that my father and uncle were born into they were given middle names that they could use as last names to protect themselves from having to keep that jewish identifier. And yet, had they ever had to modify their names in that way they would have picked up the white privilege that Baldwin talks about. And as time progressed, they, as do I, assumed that white privilege. The marker of the Jewish last name has no negative connotations, and can often carry benefits, I never fear using my name... and only occasionally fear outing myself as a Jew...
But I also never forget about my exile. My people, the jewish people were a people living in exile and were for almost 2000 years, and many still are. This is not to say that I as a jew intend to return to the holy land, nor do I believe that all jews should. But it is to say that I do feel my exile in the sense that I feel a yearning and pain to connect to my former land.
When I was in Israel we went to Jerusalem for the sabbath, and as I walked through the old city to the Wall (the only remnant of a time before the second and final exile) I felt at home, I felt that I was no longer in exile, I felt a place where I could belong. And a place that had been promised to me by the community I grew up in. And so I continue to struggle with how I live out my jewish identity... it becomes a balancing act between my yearn for my promised home land, a rational that says no people have more right to a land than any other people do, and an anger that boils within me for the way that my people have treated the Palestinian people. I do not know if I am still a zionist, I do not know if I will ever return to Israel, I am not a jewish nationalist, and I do not believe that all jewish people should return to the land, but I do know that "Those who forget history are condemned to repeat it". So without my homeland to sing in, I stand across the river, in babylon, in my exile and sing to my history, so that I might not forget, and so that god might not forget me. But I am sure that in my 19 years I have forgotton my history, and my exile? I ask myself not only how to realize what I already have done, but also how to avoid forgetting history and my yearning song again. How do I prevent them from becoming the weapon that Baldwin is subjected to? How do I prevent myself from asking Baldwin to sing for me in his exile?
"If I forget you, O Jerusalem, may my right hand forget [its skill].
May my tongue cling to my palate, if I do not remember you, if I do not bring up Jerusalem at the beginning of my joy."
Later, in the midnight hour, the missing identity aches. One can neither assess nor overcome the storm of the middle passage, One is mysteriously shipwrecked forever, in the Great New World.
The slave is in another condition, as are his heirs: I told Jesus it would be all right/ If he changed my name.
If He changed my name.
The Irish middle passage, for but one example was as foul as my own, and as dishonorable on the part of those responsible for it. But the Irish became white when they got here and began rising in the world, whereas I became black and began sinking. The Irish, therefor and thereafter-- again, but for one example -- had absolutely no choice but to make certain that I coult not menace their safety or status or identity: and, if I came too close, they could, with the concent of the governed, kill me. Which means that we can be friendly with each other anywhere in the world except in Boston.
What a monumental achievement on the part of those heroes who conquered the North American wilderness!
The price the white American paid for his ticket was to become white: and in the main, nothing more than that, or as he was to insist, nothing less. This incredibly limited not to say dimwitted ambition has choked many a human being to death here: and this, I contend, is because the white American has never accepted the real reasons for his journey. I know very well that my ancestors had no desire to come to this place: but neither did the ancestors of the people who became white and require of my captivity a song. They require of me a song less to celebrate my captivity than to justify their own."
-James Baldwin, Introduction: The Price of The Ticket
This is the end to the introduction written by James Baldwin that precedes of a compilation of his work. In this passage Baldwin is contending that the privilege of european descended (white) Americans is that they are able to come to this country and change their names so that they become white, immediately. And through the ease at which they assume white privilege they forget their own history, their own exile from their home country. The last sentences reference psalm 137, originated from the Jewish exile from Judea to Babylon in 586 BCE.
Direct Psalm:
"By the rivers of Babylon, there we sat, we also wept when we remembered Zion.
On willows in its midst we hung our harps.
For there our captors asked us for words of song and our tormentors [asked of us] mirth, "Sing for us of the song of Zion."
"How shall we sing the song of the Lord on foreign soil?" -Psalm 137, Judaica Press Translation
Within recent years this psalm has become a song that not only permeates both Jewish and Christian worship but has been covered by Bob Marley, Sublime, The Melodians and many others...
Song Lyrics, from which the Baldwin Quote seems to be directly derived:
"By the rivers of babylon, where we sat down,
and where we wept,as we remembered zion.
and the wicked carried us away in captivity
required of us a song.
How can we sing the lord's [king alfa] song in a strange land"
Baldwin criticizes white america for not examining themselves, and their own history, for he believes that societal change in America must not come from the black population but from a true examination of how white people constructed and forced black america into creation. In the end he says:
"I know very well that my ancestors had no desire to come to this place: but neither did the ancestors of the people who became white and require of my captivity a song."
he asks, how can the people who are also in exile forget their own history so well that they request a song from me in my exile? It is because of the way that european immigrants, and their decedents can so easily assume american whiteness that they are able to forget that they too are part of the exile, they too are separated from their lands, and they forget what it means to be separated and so they ask that the black population perform, and prove themselves, despite the fact that they, the white population never had to prove themselves, the color of their skin and their assumed white name was enough. Black people cannot assume that whiteness, they cannot change into it by assuming a white name and stepping onto american soil, it is there. White americans can forget their history. So Baldwin asks us to remember that history, and consider what we are asking of him, someone who was never given the privilege to assume that whiteness (and along with white privilege: power, access, etc)...
Baldwin asks us to examine the ways that we have created the system that has forced him into oppression...
Coincidentally the recent Hampshire Divestment from the Occupation of Palestine has forced me into an examination of my history that I was always privileged to be able to ignore before, as my blond hair and lack of strong amherst based religious connection allowed me to pass in some ways as a christian american... or at least to ignore the ways that my jewish identity impacts me
My family changed their name when they came to this country, my fathers grandfather, in the 1910s changed his name to 'horwitz' which in that time did not assume complete white privilege, although of course white skin meant white privilege and white status. However, the name was identifiable as a jewish name, which still carried with it some weight. Which continued as anti-semitism did and still does (although on a much more minor level) exist in society for a period of time. And in the era of post-holocaust fear that my father and uncle were born into they were given middle names that they could use as last names to protect themselves from having to keep that jewish identifier. And yet, had they ever had to modify their names in that way they would have picked up the white privilege that Baldwin talks about. And as time progressed, they, as do I, assumed that white privilege. The marker of the Jewish last name has no negative connotations, and can often carry benefits, I never fear using my name... and only occasionally fear outing myself as a Jew...
But I also never forget about my exile. My people, the jewish people were a people living in exile and were for almost 2000 years, and many still are. This is not to say that I as a jew intend to return to the holy land, nor do I believe that all jews should. But it is to say that I do feel my exile in the sense that I feel a yearning and pain to connect to my former land.
When I was in Israel we went to Jerusalem for the sabbath, and as I walked through the old city to the Wall (the only remnant of a time before the second and final exile) I felt at home, I felt that I was no longer in exile, I felt a place where I could belong. And a place that had been promised to me by the community I grew up in. And so I continue to struggle with how I live out my jewish identity... it becomes a balancing act between my yearn for my promised home land, a rational that says no people have more right to a land than any other people do, and an anger that boils within me for the way that my people have treated the Palestinian people. I do not know if I am still a zionist, I do not know if I will ever return to Israel, I am not a jewish nationalist, and I do not believe that all jewish people should return to the land, but I do know that "Those who forget history are condemned to repeat it". So without my homeland to sing in, I stand across the river, in babylon, in my exile and sing to my history, so that I might not forget, and so that god might not forget me. But I am sure that in my 19 years I have forgotton my history, and my exile? I ask myself not only how to realize what I already have done, but also how to avoid forgetting history and my yearning song again. How do I prevent them from becoming the weapon that Baldwin is subjected to? How do I prevent myself from asking Baldwin to sing for me in his exile?
"If I forget you, O Jerusalem, may my right hand forget [its skill].
May my tongue cling to my palate, if I do not remember you, if I do not bring up Jerusalem at the beginning of my joy."
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