 |
The discussion began aptly with a clear definition of the circumstances that make Berlin Revival necessary. Do we come together in response to a perceived threat, or in order to define and hence celebrate a common identity? Instead of answering either of those questions, we found that the questions themselves evoked so many different reactions, they had to be further defined before the discussion could continue. German Jews pre-WWII were highly assimilated. Therefore, perhaps due to the feeling that they were more German than Jewish, stayed in Berlin longer than they should have as other Jews fled the country, unable to believe what was happening to their once liberal, vibrant home city. Furthermore, the story of Jews and their attempts at or resistance to assimilation has always been complicated, simply because they were persecuted, segregated, or driven out of their homes so many times throughout history. Judith Aron pointed out the long history of “wandering Germans,” whose experiences of a “blood right” to their lineage versus a “land right” do not differ so much from the Jewish problems of identity today. Germany, pointed out the French Ms. Aron, is a relatively young country compared to many, and very often what makes someone identify as German is as complex as what makes someone identify as Jewish.
But how much about identifying as Jewish come from being forcefully separated from the reigning or mainstream culture? And what do we have to gain by putting ourselves back into that culture? Ms. Weiss likened a new movement among secular Jews to the gay rights movement: “outing” ourselves as Jewish can of course lead to positive and negative outcomes. While being more visible would lead to a higher level of education among Germany about secular Jews and Jewish heritage (we agreed that although Germany is a nation still rightfully occupied and concerned with its treatment of Jews, very few Germans would even know if they met one) it would also lead to Jews effectively labeling and segregating themselves further. Emily Deutchman spoke about her experiences identifying herself as Jewish in a non-Jewish community, commenting that very often, giving oneself the ethnic rather than the religious label of “Jew” can lead to confusion, sometimes even putting non-Jews on the offensive, since they simply do not know what the term “Jewish” is intended to mean.
Spurred on by this realization, the discussion turned to what it means to be ethnically Jewish—or Jewish by heritage and tradition—rather than a religious Jew, and whether definition is seen as better than another. Is the feeling that it is negative to describe someone as “ethnically” Jewish only a modern one? Is this feeling attributable to Nazi ideas of racial purity? If we say that we are “culturally” Jewish, we have to know what that means, and with what culture we actually identify. It may be difficult for Germans especially to understand this concept, because Germany is fairly homogenous in its Christianity, and Germans simply may not realize how much religion has impacted their culture. Berlin Revival sees itself as a secular organization, commented Weiss, but “we aren’t secular because we don’t believe. We are secular because we allow for a range of beliefs.” Martin Kowalski added, “The question is not ‘what is the culture?’ but ‘why do I [as a Jew] identify with that culture and fit in with it?’” Finally, the group as a whole recognized the importance of paying homage to their collective history. Weiss said it best when she commented, “If I don’t acknowledge my Judaism, how can I honor what they paid for?” Indeed, this may be the most lasting and important work of Berlin Revival: to honor the hard road our ancestors walked in order for us to get to where we are now, proudly proclaiming our Jewish heritage in modern-day Germany.
