'The Yemenite Babies Affair'

Once in a while, there are news or various media reports regarding the situation of the babies of Yemeni origin that disappeared in unclear conditions during the mass immigration of Jews from Yemen to Israel in the 1950s. 

In Israeli Media and the Framing of Internal Conflict: The Yemenite Babies Affair, Shoshana Madmoni-Gerber, herself of Yemeni origin, documented not only the story as such, but reflected extensively about the ways in which Israeli media and opinion makers positioned themselves to the issue. At a great extent, the different approaches are part of the biggest picture of the dramatic rift between Jews of European (Askenazi) and Oriental (Mizrahi) origin, that continues until today.

The 'Yemenite Babies Affair' affected apparently 'hundreds or even thousands of families' whose children disappeared from hospitals or directly from the camps where those Jews were settled after landing in Israel. Some of those kids that were declared dead, reappeared later as they were given for adoption to families of European origin, from Israel or America. Although most of the families affected were of Yemenite origin, families of the Jews from Iraq, Tunesia, Algeria or Libya were also affected.

This is how those kids disappeared, according to the findings of many of the commissions created to investigate the issue in the last decades: '(...) a baby was taken to the hospital despite parental assertion that the child was healthy. The baby was then taken to one of several institutions around the country, such as WIZO, an international women's organisation with centers in Safad, Jerusalem and Tel Aviv. The parents were told that their baby had died, even as state institutional workers later testified in such cases that these ''parents were not interested in their children'''.

A couple of years ago, when I've read about this issue for the first time, I've asked a friend that used to live in Rosh Ha'ayin, one of the immigrant camps from where children disappeared, about the case. Nonchalantly, she answered that it was quite known this situation, but...

The 'new Jew' that Ben Gurion endeavoured was: 'secular, cultural Westerner with light skin, who was attached to his land: he was newly settled from Europe with no traces of Mizrahi image, culture or history'. But not all Jews coming from Europe were equal, actually. In the book it is mentioned the case of a Jew originally from Iraq that upon arriving to Israel, dressed in his best clothes with suit and tie, he was sprayed with DDT desinfection powder. Actually, I've heard more than once such a history about DDT desinfectant used for those coming from Eastern European countries. 

Using extensively Edward Said's theory on Orientalism, the author is outlining the persistence of political projections of the European-oriented establishment against the Jews of Oriental origin. The 'Yemenite Babies Affair' is one of the most outrageous examples in this respect, because it cumulates all the mispercetions and stereotypes associated with the non-European Jews, not few of them still persistent. The indifference of the public opinion and the diluted news reports on the issue - with some noticeable exceptions - is a common denominator of the approach. Ironically, the left media who is extensively covering Palestinian-related affairs, played numb and so did the politicians. The dovish Shimon Peres is quoted in the book in relation with the 'forgiveness' that Askenazim owe to Mizrahim: 'Whare are we apologizing for? For establishing this great country?'. 

I personally think that operating under the frame of the 'Orientalism' - which says that the 'West' created a convenient, master-to-servant relationship towards the 'East' - although it offers a relatively simple/simplistic operational and conceptual framework it doesn't necessarily cover all the aspects related to a problem. It is unidirectional and risks to create a reverse syncretism that in fact enforces the initial stereotype. In the very specific case study of the Yemenite Babies this theoretical framework brings meaning to the problem,  but the relationship between Askenazim and Mizrahim are by far more complex and deserve a case-by-case approach and understanding, taking into account all the specific details of the problem. 

The episode of the Yemenite babies is heartbreaking and very hard to grasp and accept. The new generation that grew up as Israeli not necessarily Askenazi or Mizrahi is probably more open towards each other to interact, work or fall in love. But the shadow of the past ignites sometimes and the right answers and solutions cannot be found unless all the aspects of the problem are known in (their ugly) details.

How far? How Satmar?

In Hasidic Custody revealed for me a shocking reality I was not aware about. It tells the story of a Yemenite couple, brought to New York from Yemen by the Satmar and kept almost prisoners by the group. According to the image transmitted by the movie, they were manipulated and forced to assimilate  to the rules of Satmar and prevented to go to Israel. 

The most unpleasant moment for me was when I'd heard a Satmar refering to Israel with the words usually reserved for criminals. Not that I did not know about this, but I can hardly stand this hate. What I do not understand always is the fascination and spiritual power of this Hasidic group. More to think about this in the coming months.

Yemenite Jewry

Some live posts and observations, while reading Yemenite Jewry. Origins, Culture and Literature, by Reuben Ahroni, Indiana University Press, Bloomington, 1986

- Not surprinsingly, when Yemeni Jews arrived in Israel, many Askenazim were took by surprise as they never saw Jews with a different complexion before. More to come after the Ethiopians arrived. See also the problems of discrimination at the beginning of the state.

- According to a legend, they are considered the descendants of the group whom Ezra called upon to return to Jerusalem for the building of the second Temple, but they refused it. Another source accuse them of not being of Jewish extraction, as descendants of indigenous Arabs who embraced Judaism in pre-Islamic times.

- About 80% of the Yemeni Jews lived in villages and in small towns, the only non-Muslim minority in a country with strong tribal divisions and frequent fratricid wars.

- The community didn't generate reknown writers and scholars, but their isolation contributed to the preservation of old customs and traditions. Meanwhile, there are not available sources to establish precisely the origins of the Jews of Yemen.

- "The Galut theme, namely lamentation, mourning, and woe, is central in Yemenite Jewish literature" (p. 134). In 17th century, the Jews from Yemen were forced to move to Mauza and the synagogues from the rest of the country destroyed.

Eating insects

or, at least, some of them...my inspiration while reading a book about Yemenite Jewry.

Sallah Shabati

Sallah Shabati is one of the 46,000 Yemeni Jews arriving to Eretz Israel through the Operation Magic Carpet. He brought with him his family, but also his customs, the taste of arak, shesh besh and its music. They camped in one of the ma'abarot and tried to find a way of living. And the others needed to get accustomed with him too, and it was not an easy task. It was difficult to say know who was the first who said "sorry for coming"/סליחה שבאתי.

All over the world, Sephardim continue to be proud of their difference, as the Askenazim. There are often different interpretations, customs, delicious meals and prayers. But this is the old good story of our Great House.