Table of contentsAshkenazi Jews: assimilation in Argentina and CubaContext of Ashkenazi JewsArgentinian JewsCuban JewsComparison of Argentine and Cuban JewsConclusionAshkenazi Jews: assimilation in Argentina and CubaThe Ashkenazi Jews are descended from ancient Turkey and were masters of commerce. In the 1920s and 1930s, they sailed to Curaçao, a Caribbean island, to escape European pogroms. However, they were not the only Jews on this island: Sephardic Jews constituted an elite class of merchants. The Jewish people were always on the move, more to trade or to escape political intolerance. Argentina and Cuba were one of the few countries to accept Ashkenazi Jews as refugees. It is possible that Ashkenazi Jews did not keep their Jewish identity intact due to integration and possible intermarriage. This research will discuss how their identity formation progressed the longer they stayed in Argentina and Cuba and whether they were fully accepted by their host country. Say no to plagiarism. Get a tailor-made essay on "Why violent video games should not be banned"?Get the original essayBackground of Ashkenazi JewsAccording to Abraham-Van Der Mark, Ashkenazi Jews were beginning to leave Curacao because they were beginning to become a commercial minority . Additionally, their overall socio-economic situation was declining. “Most of the original settlers died of old age, and due to political insecurity and economic decline, many Ashkenazim left the island in the 1980s to settle elsewhere…” (Abraham-Van Der Mark, p.257). To survive, Ashkenazi Jews had to leave the island. However, Sephardic Jews were integrated into society, where they were accepted by white elites. They managed to prosper thanks to this trade which earned them the nickname “Rothschild of the Caribbean”. Sephardic Jews dominated the competition for wealth and resources, but the trade monopoly caused them to flee to Argentina and Cuba. Argentine Jews South American countries like Argentina accepted Ashkenazi Jews, who sought better opportunities and a future for their children. Over time, they assimilated into Argentinian culture. They chose to be part of Argentine culture rather than creating Jewish religious establishments (Horowitz, p. 202). Ashkenazi Jews reinvented themselves in the new culture and were able to shed the pervasive stigma of being a minority. “Jews entering an advanced industrial society are embarrassed and very concerned about any undue delay in their integration” (Horowitz, p. 204). Ashkenazi Jews were ready to quickly assimilate into Argentina. Jewish establishments such as synagogues kept everyone together and created community, in addition to keeping the religious faith alive. They protected themselves by creating an enclave to protect themselves against anti-Semitism in Argentina. Native elites had different ideologies than Ashkenazi Jews. “In this context, Jewish immigration took a different course; from the beginning it did not “blend” and in fact, over time the strangeness did not diminish, whatever the changing degree of external pressure” (Dulfano, p. 123). Argentina was not tolerant of the Jewish community. Ashkenazi Jews brought their skills and knowledge to Argentina. “…The Jewish community still enjoyed the freedom to pursue economic and educational goals, which led to rapid ascension up the laddereconomic and the subsequent homogenization of the community within an almost single socio-economic middle class” (Dulfano, p. 123). The Jewish community strove to become middle class by strengthening its internal networks. Over time, the Jewish community began to embrace Argentine culture. Jewish women played a vital role in assimilation, as they demonstrated service and ensured that their children were educated. “The study of Jewish women draws attention to the dense associational networks in small towns and settlements, which created connections between women, helped the poor, improved children's education, and maintained the quality of local services” (Deutsch, p. 53). Ashkenazi women also took responsibility for expanding their networks to create resources for all who needed them. This is considered a crossing over. border, as Argentine Jews were able to navigate the hostile environment of anti-Semitism Ashkenazi women were very philanthropic in their response to fascism in Argentina. La Junta de la Victoria wanted to make a difference in Argentina by not tolerating it. not fascism. “The group was dedicated to defeating fascism abroad and preventing it from spreading to Argentina” (Deutsch, p. 64). The Jewish community also brought together different ethnic communities in order to help ease prejudice between Jewish and Argentine people. Deutsch mentioned an event that celebrates diversity by showing that they are all connected by their love for Argentina. “As the magazine observes, “young people no longer understand the old distinctions of origin”; most were “born in Argentina, sharing the same tastes and the same language” (Deutsch, p. 59). By the second generation, Ashkenazi Jews embraced their Argentinian heritage. Liebman states that second-generation Ashkenazi Jews are losing touch with their Jewish heritage. Over time, their political views change towards the government. “Thus, the majority of Jewish youth find themselves at the ends of the political spectrum where rapid change is sought” (Liebman, p. 316). political system because they were not allowed to participate in decision-making. Argentina only allowed Jews to participate in economic opportunities that allowed social mobility. Ashkenazi Jews were prevented from fully engaging in Argentine society with regard to the political, cultural, and intellectual arenas. Argentina was trying to preserve its nationalist culture, unwittingly emulating anti-Semitism due to the progression of the Dirty Wars that occurred between 1976 and 1983. The Dirty Wars were also known as the National Reorganization Process. It also had a negative impact on Argentine Jewish communities. The Jewish community was particularly affected by the Dirty Wars, as many important members of the Jewish community began to disappear. Levit's Terrorism, Democracy, and the Jews of Argentina talks about the Mothers of Plaza de Mayo who were politically active in ending the dictatorship of Juan Perón. Their goal was to raise awareness of the Argentine government. According to Levit, the Jewish population was disproportionately affected by the dirty wars. “While Jews represent less than 1 percent of the total population, estimates indicate that Jews accounted for 15 percent of the victims killed by the military junta” (Levit, p. 27). A vulnerable population such as the Ashkenazi Jewish population has suffered the full brunt of dirty wars and ideologiesfascists similar to those of Europe. The Dirty Wars were a catalyst for Argentine Jews to stay close to their roots and not fully integrate into society. Cuban Jews Unlike Argentina, Cuba was progressive in protecting religious minorities such as Jews. However, Ashkenazi Jews had difficulty assimilating into Cuban culture. Cuban Jews have developed two identities: Jewish and Cuban. Strug and La Porte discuss how the Cuban Jewish community was protected: “…during the post-revolutionary period in Cuba, religious people were protected and were not victims of violence” (Strug and LaPorte, p. 8). According to Levitz, identity is clearly constructed and identification is clearly constructed. a set of affiliations. Although Cuba was a safe haven, Jews had to refuse their identities. For example, Cuban Jews feared identifying with the Communist Party. These prejudices prevented Cuban Jews from receiving a university education or stable employment. “One interviewee said: “My father was a revolutionary and being Jewish was sort of taboo. When you were looking for a job, you didn't talk about religion. (Strug & LaPorte, p.9) This showed that Cuban Jews could not fully identify as Jewish because that would have limited their opportunities. The Jewish community could not fully embrace its religious identity by eliminating aspects associated with Judaism. For example, they wore the Star of David necklace rather than eating chicken. One interviewee said: “In Cuba you can't really be religious. It wasn't that they were going to put you in jail, but the reality was that there was strong prejudice against anyone who practiced a religion. So people abandoned religious practice. (Strug and LaPorte, p.9). Although Cuban Jews are not religiously persecuted, they cannot practice religious activities in public. The Jewish community survived political unrest by intermarrying with non-Jewish Cubans. Intermarriage was seen as a threat to the Jewish community, but was necessary to be fully accepted by society. “Interviewees explained that while intermarriage is seen in the Jewish world as a threat, in Cuba intermarriage is the norm, mainly for practical reasons; one respondent noted that “the supply of available marriage partners is limited.” (Strug & LaPorte, p. 12). The Jewish community integrated into Cuban society because its community was declining in population and influence. This resulted in the merging of two cultures and the creation of a unique identity. “We have found that intermarriage, which is seen by most Jewish leaders and organizations as a threat, is welcomed and even embraced in Cuba, provided the non-Jewish spouse converts according to halacha” (Strug & LaPorte , p.15). Halacha means being considered Jewish before converting, however, intermarriage was not the only way to have a strong Jewish community. Strug and LaPorte mention that Jewish leaders are also trying to incorporate non-Jewish Cuban youth and that this is a tactic used to attract more members. “Our respondents indicated that Jewish leaders in Cuba and abroad were purposeful in developing strategies to nurture the Jewish identity of Cuban Jews, with an emphasis on youth engagement” (Strug & LaPorte, p. Ruth Behar's work describes how she had to create her own identity, known as "Juban". She was expelled from Cuba, even though she was born in that country. His family was forced to come to.