Irena Klepfisz Quotes

Just as many contemporary Yiddishists romanticize and depoliticize the past, so do most contemporary Zionists romanticize and depoliticize the Israeli present. Such nostalgia is rightfully condemned by those who want Jews to engage in the political present. But these critics erroneously conclude that any focus on their Jewish identity will inherently foster Jewish escapist tendencies.

My vision of di froyen fun undzer mishpokhe includes Sephardim who speak Arabic and Ladino, proud lesbians, sabras, rabbis, single mothers, witches, elected government officials, and so many more. Some of them appear before me as individuals, others as shadows longing for daylight to disclose their identity.

The Jewish Labor Bund began as a kind of socialist movement aimed at Jewish workers and evolved into -- very quickly, actually -- it evolved into a kind of socialist, self-consciously culturally identified movement, so that they weren't just -- that it wasn't only interested -- or understood that just either having better wages or better working conditions was really not enough, and that people needed schools and libraries and sports organizations and theater and art and literature in order to lead a kind of enriched life...The Bund was always -- was very strongly, before the war, anti-Zionist, and I was raised -- I don't know if I was raised anti-Zionist, because already by the time I was conscious, Israel already existed and the Bund made its peace with the fact that there was an Israel, but I never had the Zionist idea that I was -- that my home was there. I always felt that my home was in Poland...I want to make sure that it gets remembered. I want to pass it on to other people.

those of us who had rich Jewish backgrounds and are not assimilated, but who have been transformed by feminism, gay politics, and the politics of the Left, must stop longing for an irretrievable past, must give up expectations which cannot be met...We are experimenting, and in the process we're forging traditions for the future.

This is perhaps the most painful aspect for me of being Jewish, for I identify strongly as a Jew, am proud to be a Jew. And yet I sometimes feel so torn-so torn from the Jewish community, from the Jews I grew up with, who nurtured me, helped me. And yet I don't understand what America has done to them and how it has seduced them. The conservatism is there and really hard to accept. But it is there, definitely there with the mainstreaming.

The '50s were so culturally different than what -- anything that we have now. I mean, there was no bridge between that public school and that shule. In public school, we did Easter -- even though it was, like, ninety-eight percent Jewish, we did Easter, we did Christmas. There was not one mention of anything Jewish. And in the shule, it was like the rest of the world didn't exist.

I think poets are our most important defenses against linguistic corruption. They are the reinventors of language, the defenders of language, who insist that how you express yourself, how you convey your experience, actually matters in the world.

Experience has obviously taught me that Jews are not the only ones in danger and that what is "undesirable" in me is not limited to my Jewishness.

Repeatedly, I find that I am preoccupied not with countering anti-Semitism, but with trying to prove that anti-Semitism exists, that it is serious, and that, as lesbian/feminists, we should be paying attention to it both inside and outside of the movement.

For some, the symbolic gesture of unequivocally supporting Israel (morally and/or financially) has been the core and sole expression of Jewish identity. As they begin-with great resistance and probably in secrecy-to question that support, they find themselves unable to define their Jewishness, particularly if they are not observant. Other Jews, active for the first time on a "Jewish" issue by opposing Israeli government policies, are also struggling to define their Jewishness and explain their emotional involvement with a country which, until now, they never identified with. The "far away" crisis is triggering the recognition of an emptiness in the Jewish self.

the Holocaust. I find it almost impossible to write that word because here-in America-the word has lost almost all meaning. And the fault lies with both non-Jews and Jews. It lies with the "American way of life," with the process of Americanization, with American Big Business, with commercialism, with posing, with artificial feelings...I find-and am repeatedly stunned by it-that people (including non-Jews) insist on dredging it up. Writers, for example, who have no feelings or connection to the war, insist on it as literary metaphor, as an epigraph, as some kind of necessary addition. A casual allusion to Auschwitz. An oblique reference to the Warsaw Ghetto. Somehow this "sprinkling" of Jewish experiences is thought to reflect sensitivity, a largeness of heart. And of course it does not. It is simply the literary Holocaust, the Holocaust of words that has nothing to do with fact. It is nothing more than a pose. I must say that my teeth grind whenever I see these gratuitous gestures-usually devoid of any Jewish context, devoid of any sense of the Jewish experience or history.

I think there’s a strand of people who say you have to speak Yiddish, and you have to speak it correctly. I don’t want the movement to become elitist. It used to be that Hebrew was the loshon ha-kodesh [holy language]. I don’t want Yiddish to become a holy language. I want it to be of the people, which is the way that it always was. I think that’s something to guard against.

I think it is time for all of us in this movement, Jews and non-Jews alike, to examine our silence on this subject, to examine its source. And Jews especially need to consider their feelings about their Jewishness, for any self-consciousness, any desire to draw attention away from one's Jewishness is an internalization of anti-Semitism. And if we want others to deal with this issue, then we ourselves must start to develop a sense of pride and a sense that our survival as Jews is important.

Heroes: Grace Paley, Tillie Olsen, Shirley Chisholm — what a generation!

I never thought that as a secular Jew who defined herself through Yiddish culture, my sense of self was inextricably bound up in its existence, that when it was in jeopardy, my own identity was in jeopardy. I never realized that it was the mirror that made me visible to myself as a Jew.