Ashkenazi Jews in Mexico: Ideologies in the Structuring of a by Adina Cimet

By Adina Cimet

In a century packed with social goals and abhorrent calamities, the survival of a small cultural ethnic workforce isn't any small tale. Ashkenazi and Sephardic Jews arrived in Mexico within the early years of this century. nearly all of those 40,000 Jews dwell in Mexico urban and feature performed so for many of the 80 years of this communal test. Arriving with few assets, the Ashkenazi created a community of businesses to maintain their cultural survival in a rustic that had its personal complicated cultural context. This neighborhood selected its personal survival course; whereas winning in confronting a few concerns, it confronted difficulties of identification and social solidarity that replicate modern dilemmas far and wide. the writer examines the actual exchanges that happened among minority and majority, and displays at the demanding situations for multicultural dwelling formed via pluralism, democracy, and socio-political tolerance.

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The Reestablishing of an Acquaintanceship 25 The Old Identity: A New Problem Because the Jews were building a new communal substructure in Mexico during a period when the country itself was restructuring its political, cultural, and economic life, they were able to concentrate on themselves: to a large extent, they were left undisturbed. The majority of Jews had a predefined identity which included all the ambivalences that accompanied secularization. It included a desire, both conscious and unconscious, to adapt as soon as possible to any new country that let them be.

Versed in Hebrew and Jewish sources, he performed circumcisions, taught, and directed prayers. When the reality of death shook this incipient community, Rabbi Lobat6n helped establish the first Jewish cemetery in 1912. The Ashkenazi immigrants of the late 1920s were helped by the pioneering Sephardic Jews, whom they joined until differences (and the means to fight for them) separated them again as subcommunities. A transitional frame of mind was apparent in the Jews' relation to the country; however, their thinking also contained a hidden desire for affirmation.

To attract immigrants, the government offered facilities: limited free land, low prices for land, time to payoff land, and exemption from military service and taxes. But the government's propaganda was neither accurate nor widespread. Any propaganda on immigration that reached the Jews became a bureaucratic problem because they had no particular international body to represent them. Most attempts were made by either American Jewish organizations that helped Jews internationally, such as the B'nai B'rith, HIAS (the Hebrew Immigrant Aid Society), the Joint Distribution Committee (commonly known as "Joint"), or colonization associations that were often organized and supported by a wealthy Jew who financed most of the enterpnse.

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