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Friday, September 9, 19M
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'Back from Ethiopia Visit, He Makes Urgent Plea
from page 14
of a new Hilton Hotel. This is
accomplished through the facil
ities of Solel Boneh, the Israeli
construction cooperative. In the
northern city of Asmara, there is
a kosher slaughtering plant run
by Israelis which supplies meat
for Israel. Israeli professors and
scholars are also helping to direct
the College of Engineering at
Haile Selassie University in Ad
dis Ababa.
Ancient Customs
Most of the Falashas live in
North Ethiopia, Rabbi Paris re
lates, in primitive surroundings.
They wear the traditional “Sha-
mah” dress, similar in appear
ance to a tallith, and reminis
cent in color and fringes of Bib
lical times. The women wear an
adaption of the "Shamah," that
is more colorful and stylish. In
Addis Ababa, one synagogue at
tracts some 250 Jews, many of
whom are refugees from Aden,
Yemen and other Arab lands, and
temporary residents from Israel
and other parts of the Middle
East. There is a larger Jewish
community in Asmara, another in
Gondar.
The Falashas are mainly farm
ers, growing crops and raising
cattle for which Ethiopia, known
as the "Bread Basket of Africa,"
is famous. Although their women
are accorded rights and retain
their own name even in marri
age, Rabbi Paris observes, they
tend to be subservient to their
husbands, feeding the "Lord and
Master of the House” first with
the traditional “center bowl." so
prevalent among Eastern peoples
and the angera (bread) dipped
in spicey sauces, meats mixed
with oil, peppers and other veg
etables.
In rural areas, where the Fal
ashas live, the barter system is
still in effect, with those who
have produce and meat, bartering
it for cloth, utensils and other
manufactured and imp orteA
items. The standard of living is
low; servants are a symbol of
status even with the deprived
groups; the average worker who
is unskilled, earns as little as the
equivalent of twenty American
dollars monthly.
The Falashas resent sugges
tions by Jewish religious author
ities that they be symbolically
“converted” in order to be ac
cepted into the mainstream of
world Jewry. All have a devo
tion to Israel and dream of “re
turning" there some day. Many
of the citified Falashas have
taken quickly to modern Jewish
life and readily learn to speak
Hebrew, similar in origin to Ain-
haric, their everyday language.
Their Bible is written not in He
brew, but in the ancient Ethio
pian dialect of Gheez.
A Plea For Recognition
How does Rabbi Paris react
to changing prospects for Negroes
and the Black Jews in particu
lar? He told this correspondent
that the Black Jewish commun
ity wants above all to become
independent economically. Its
small business men. as well as its
potential professionals, need op
portunities for loans, chances to
attend Jewish schools and sem
inaries. to acquire scholarships
and subsidies in order to be able
to train as rabbis, doctors, teach
ers, lawyers, etc.
Above all,” Rabbi Paris im
plores: "Don’t Forsake Js, don’t
ignore us, don't push our re
quests and problems under the
rug. We are amenable to com
promise. Like you, we have a
rich Jewish heritage to uphold.
Some of our people have gone
to Israel to settle; all of us re
maining, with your help, can
maintain the historic tradition of
Moses and Israel.”
In reply to another question,
Rabbi Paris said there is a lot
of nonsense being circulated re
"Black Power.” “The Rev. Mar
tin Luther King’s concept of non
violence is our goal,” he contend
ed, “but the experience of James
Meredith and others shows we
must defend ourselves when at
tacked. Non-violence is not
enough. We must mobilize as a
Black community politically for
change and an end to horrible
slums and inequalities in housing,
jobs and in many ways.”
Is Negro anti-Semitism really
to be reckoned with? Rabbi Paris,
who has never visited the deep
South, explains that what is oft
en confused with anti-Semitism
comes from Negro resentment of
the white power structure which
closes off segments of American
life to Black Men. “It often hap
pens,” he observed sadly, “that
Jewish business men become tar
gets of propinquity as symbols
of whites who are hated and
resented. There is no religious,
ethnic or historical factor in
volved in this resentment which
too often spills over.”
Rabbi Paris, who is active in
various groups advocating
stronger links between the white
and Black Jewish community,
says philosophically: “People
have been in conflict for years
against minorities or strangers.
Since the Bible admonishes us
not to forget that we were
strangers and slaves in Egypt and
to treat the stranger and native
alike, it is but necessary to put
into practice, an old and wise
admonition. I look forward to
better things and change in my
life-time.” (Copyright)
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