Tag Archives: Encyclopedia of Southern Jewish Communities

Is Gentile “Genteel”? (Or, What Should We Call People Who Aren’t Jewish?)

The other day, we had an extended discussion around the office about the proper term to use to refer to people who aren’t Jewish.

gentile

While it might not be water cooler conversation fodder at most offices, this linguistic issue comes up regularly in our writing of community histories for the ISJL’s Encyclopedia of Southern Jewish Communities. On several occasions across the South, members of the larger community supported Jewish communities and causes, from contributing synagogue building funds to fundraising campaigns for Jewish charities.

This support is noteworthy and historically significant, but I always wrestle with the appropriate language. Some of my co-workers feel the traditional word “gentile” carries a negative connotation and should be avoided. I usually respond that the word was used by none other than Martin Luther King, Jr. himself in his famous “I Have a Dream” speech, when he declared “all of God’s children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual: Free at last! Free at last! Thank God Almighty, we are free at last!”  Of course, the word “negro” is no longer generally accepted, so perhaps the cultural meanings we associate with the word “gentile” have changed as well.

The term “gentile” comes from the Latin word “gentilis” which means belonging to a tribe or clan. In the King James Bible, the term “gentile” is used as the translation for the Hebrew word “goy,” which refers to people of non-Hebrew nations. Since the 17th century, the word has been used to refer to non-Jews. Later, Mormons used the word to refer to non-LDS church members, although it has fallen into disuse in recent years, as it has taken on a pejorative connotation – bolstering some of my coworkers’ claims of negativity around that word.

Others think “non-Jew,” the most obvious substitute, is inherently negative in construction and that we should use a more positive term. Rabbi Marshal Klaven suggested “people of other faiths,” which works nicely for an interfaith prayer or presentation, but is a bit too clunky for our encyclopedia histories. Also, what about those who don’t have a faith?

I asked one of our staff members who is not Jewish to get an “inside opinion” on the subject. She prefers the term “non-Jewish” since it is not defining or labeling them as a specific group. “Non-Jewish” simply means she is outside the circle of Jews.

This discussion got me thinking about how Jews have perceived and interacted with “people of other faiths” (or gentiles, or non-Jews) in the South and in the rest of the country. Since Jews have become so socially integrated into their communities, we are more sensitive to the feelings of non-Jews. If we sense that “gentile” might offend, we no longer feel comfortable using the word. Yiddish words like “goyim” and “shiksa” and the more genteel “gentile” were once commonly used when Jews were talking to each other, but now that we are just as likely to be talking to non-Jews (as friends, and as family members) we need a new term. For now, the consensus here seems to be that “non-Jew” is perhaps the best term.

What do you think?  What is the most appropriate term to describe someone who is not Jewish?

Posted on September 9, 2013

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Arthur Mayer & Demopolis, Alabama

Arthur Mayer courtesy Henry Breitrose

Last week, I had the unique experience of driving to Demopolis, Alabama, (the recent subject of a Forward article about disappearing Jewish communities—read my response as well) to speak about the history of one prominent Jew who was born there: Arthur Mayer.  An important film industry innovator, Arthur didn’t spend very long in Demopolis. His father died just three months after his birth in 1886, and his mother moved with her infant to New York City. Yet the Southern Literary Trail, based in Alabama, claims Mayer as a native son, and they asked me to come speak about his career in the movie business and his roots in Demopolis.

Arthur’s uncle Morris Mayer came to the small Alabama town just after the Civil War in 1866. Like so many other Jewish immigrants who came South during that era, Mayer opened a dry goods store. Morris’s brothers Simon and Ludwig joined him in Demopolis in the 1870s. By one historian’s account, the Mayer brothers owned the most successful retail business in West Alabama. In 1897, they constructed a magnificent three-story brick building to house their thriving business. Tragically, Simon never saw this grand edifice, dying in 1886. Soon after Simon’s death, his wife and children left Alabama, leaving their relatives to run the business. Arthur Mayer grew up with his grandparents in New York City, and later said, “the smartest thing I ever did in my life was I left Demopolis at the age of three months.”

Mayer ended up working in the burgeoning film industry during the early 20th century. While he worked for such moguls as Samuel Goldwyn and Adolph Zukor, Mayer came from a very different background. The men who created the modern film industry were almost to a man immigrant Jews. Men like Goldwyn, Zukor, Louis B. Mayer (no relation to Arthur), and the Warner Brothers craved respectability, and wanted to leave their immigrant past behind. According to Neil Gabler, in his book An Empire of Their Own, “they wanted to be regarded as Americans, not Jews. They wanted to reinvent themselves here as new men.” They left any vestiges of the old world behind. The best example of this was Louis B. Mayer, who was born in Russia, though he claimed he had forgotten where and when. Later, he would embrace the 4th of July as his birthday.

Arthur Mayer was different. He was American born (albeit to immigrant parents). He didn’t enter the film industry after working in the glove or fur business. Mayer went to Harvard, where he majored in history and English literature at a time when Jewish students were subject to a restrictive quota.  After graduating, he used his connections to get a meeting with a leading banker in New York, who sent a letter of introduction to Sam Goldwyn, who hired Mayer right away.  It’s somewhat ironic that Mayer used his elite, Harvard network to get a job in the upstart Jewish film industry.

Mayer memoir

The most famous book about southern Jews is entitled The Provincials, written by Eli Evans. The idea of the southern Jew as provincial is a powerful one, and has helped mark southern Jews as distinct from Jews who lived in a place like New York. But the term “provincial” did not apply to Arthur Mayer, though perhaps it did to men like Zukor and Goldwyn, who came from Europe and often spoke in accented English. In his memoir, Merely Colossal, Mayer relates several wonderful stories about these men, playing up their malapropism, or as Mayer wittily calls it, their “trenchant misstatements.” Goldwyn was known for saying things like “include me out,” or “a verbal contract isn’t worth the paper it’s written on.” Mayer tells the story of how Goldwyn was trying to produce a film based on the play “The Captive,” but was warned it would be controversial because one its main characters was a lesbian. Goldwyn retorted, “we’ll get around that, we’ll just make her an American.”

Mayer later went to work as head of publicity, advertising, and promotion for Adolph Zukor at Paramount. Mayer was a great salesman, though he sometimes got into trouble with his boss for his advertising campaigns. Once, Mayer tried to advertise the first film starring Mae West by using the word “lusty” on the poster. His efforts to convince Zukor that he meant the word in terms of “lust for life” not its sexual connotations were unsuccessful, even though English was not Zukor’s native language. Perhaps the alluring picture of Mae West on the poster undercut Mayer’s argument.

Arthur Mayer

Later, Mayer became the operator of the Rialto Theater in Times Square in New York City, where he specialized in showing what he called the “three M’s”: mystery, mayhem, and murder. They were called “B Movies,” because they didn’t have A-level stars or directors.  When Mayer got the film reels at the Rialto, he couldn’t change the cast or the movie itself, but, using his salesman instincts, he could change the name of the movie on the outside marquee to attract more customers. To the bland title “A Son Comes Home,” Mayer added the phrase “From Gangland.” “Fit for a King,” became “Murder Fit For a King.”

Mayer is an interesting figure. He was not just the king of B movies, but he also became one of the first and most important importers of fine European films. Most notable was the Italian film The Bicycle Thief, which was recently ranked as the 6th greatest film of all time by the film magazine Sight and Sound. Although he often lost money on these foreign films, Mayer believed in them as art and continued to bring them over, helping to create the American market for foreign films.

Arthur Mayer was a hybrid of lowbrow and highbrow culture. He was also native southerner who epitomized northeastern, Ivy League educated sophistication. And yet, Mayer was a Jew working in an overwhelmingly Jewish industry. While his story differs from those of the more famous men he worked for, people like Goldwyn and Zukor, Arthur Mayer is an important figure in his own right, who deserves to be remembered.

Posted on May 22, 2013

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The Scottsboro Boys Revisted

Last week, the Alabama House of Representatives unanimously passed a bill setting up a procedure to pardon the Scottsboro Boys, nine black teenagers falsely accused of raping two white women on a train over eighty years ago. The bill, which had unanimously passed the Senate, now goes to Gov. Robert Bentley, who has said he will sign it.

scottsboro

For seven years, The Scottsboro Boys endured a series of trials they could not win. All but the youngest member of the group, whose ages ranged from 13 to 19, were sent to death row after false accusations from the women and convictions by all-white juries.The case became synonymous with racial injustice and set important legal precedents, including a Supreme Court decision that outlawed the practice of systematically excluding African Americans from juries.

According to the LA Times, “Advocates believe the bill is a chance to correct some of the injustices of a bleak period in the nation’s racial history as well as a chance to show that things are different in the modern South.”

This gesture by a community of  legislators in 2013 is an important step for reconciliation, but I’d like to also bring attention to a community leader who showed bravery at the time of the trial:  Rabbi Benjamin Goldstein of Beth Or in Montgomery, Alabama, who stood apart from the crowd and stood up for his beliefs about the mistreatment of the boys.

This excerpt from the Montgomery article in our Encyclopedia of Southern Jewish Communities explains his stance during the trials, as well as the consequences of his dissent:

He was the only white clergyman to visit the so-called “Scottsboro Boys” in prison and was instrumental in connecting them to a team of lawyers from International Labor Defense, the legal arm of the American Communist Party, for the appeal trial. Upon seeing the northern Jewish lawyers, the prosecuting attorney exclaimed: “Alabama justice cannot be bought and sold with Jew money from New York.” On Yom Kippur in 1932, Goldstein defied intimidation and defended the Scottsboro boys in his sermon.

Words like those spoken by the prosecuting attorney and Goldstein’s persistence deeply troubled Beth Or’s board of trustees. Montgomery Mayor W. A. Gunter informed board members that if Goldstein did any more to assist in the Scottsboro trials, the Ku Klux Klan would organize a boycott of Jewish businesses in the city. Without permission, Rabbi Goldstein spoke publicly at a rally for the Scottsboro Boys. In April of 1933, Beth Or’s president Ernest Mayer informed Goldstein that he either had to quit his political activities or leave. Though two board members defended Goldstein, he presented his letter of resignation to the board the following day. Some confessed anonymously to the Montgomery Advertiser that they secretly sided with Goldstein. Nevertheless, Beth Or’s board published a press release declaring the congregation’s commitment to segregation.

The Scottsboro Boys’ legal team fought hard for many years to free the innocent men, but in the end could not overcome the systemic racism of the courts or the pervasive bigotry of the culture.

Rabbi Goldstein’s leadership, even his inevitable defeat, should remind us not to accept the status quo in our communities. These pardons, eighty years in the making, come too late for the lives of the Scottsboro Boys, and injustices persist in our judicial and penal systems to this day.  May the actions of Rabbi Goldstein and all of those who fight for justice inspire us to struggle for equality and freedom, both for others and for ourselves.

Had you heard of the Scottsboro Boys? Did you know about Rabbi Goldstein’s outspoken defense of them?

Posted on April 12, 2013

Note: The opinions expressed here are the personal views of the author. All comments on MyJewishLearning are moderated. Any comment that is offensive or inappropriate will be removed. Privacy Policy