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• W4206456203 abstract "Early Texas Jewish Settlers, 1830–1845: Were They Really Jewish, and if so, Who Were They? Kay C. Goldman (bio) Click for larger view View full resolution This Ketubah (marriage contract) is dated from the year of Jewish calculation of creation, 5587 or 1827. At the bottom it was signed by the bride Amelia Morange, and the groom, Michael deYoung, who would later be one of the earlier Jewish settlers of Nacogdoches, Texas. These names are written in the Hebrew style and transcriptions from Hebrew phonetically. Courtesy of the Jacob Rader Marcus Center of the American Jewish Archives, Cincinnati, Ohio, at https://www.americanjewisharchives.org/. This work primarily focuses on the Jewish men and women— merchants, adventurers, and combatants—who arrived in Texas between 1830 and 1845. Early historians of Jews in Texas, such as Rabbi Henry Cohen of Galveston, identified Jewish men in their works but did not provide documentation to support their claims. Because their works lacked extensive documentation, the men’s Jewish identity remains questionable. This essay, then, attempts to either prove or disprove the assertion that they were Jewish. After providing information to support a decision, it will expand the story about these Jewish men and women and their lives in Texas. It will also argue that the Jewish men who ventured into Mexican and Republic-era Texas were not irrelevant to Texas Jewish history; in fact, they were important trailblazers on the frontier and filled similar positions as Jews who settled on frontiers in earlier times. All these settlers were seen as “’pioneers’” and created a “Western Jewish identity.” Some might not have been observant Jews, but after validating their Jewish connections, they should still be regarded as Jews. This essay does not, [End Page 271] however, focus on men and women who have been studied in previous works.1 Jews and who lived on the Texas frontier were shaped by the circumstances they found. In observing the Diaspora, Bryan Stone argues that identities can be understood as a kind of frontier, noting specifically that in “pluralistic Texas . . . many cultural groups collide[d].” In areas where no barriers separated people of different cultures, they would mingle. This happened with Jews on frontiers such as Texas. Earlier Jewish histories had based Jewish ideas of identity on a center or core-and-periphery model where Jerusalem (and later New York) was the center of the Jewish world, and the periphery was believed to be either less important or unimportant. Stone argues for a new interpretation of identity that does not ascribe a position of inferiority to Jews in the Diaspora. Agreeing with an earlier argument by Sander Gilman, Stone argues that Jews could have a “meaningful cultural experience in the Diaspora,” and that a new model of writing Jewish history is needed. This new model would embrace the “dynamics of change, confrontation, and accommodation.” In such a history, “Jews go out and confront ‘Others.’” This model illustrates what has been a continuum throughout Jewish history beginning when Jews entered frontier areas 2,000 years ago. When Jews settled in Spain during the Roman period, it was a frontier, and later when they settled in medieval Britain and Poland, those areas were frontiers. Centuries later, Jews entered North and South America, both frontiers at the time. Similarly, Jews found frontier Texas an appealing place to live, and the Jewish men and women who came to early Texas were no less Jewish than the men and women who first ventured into Spain or Poland.2 Most Jewish migrants to North America gained a new freedom. In America, Jews enjoyed the freedom of “mobility” or the right to “depart from their domicile on a journey . . . of pleasure or business” without first gaining permission from authorities to travel outside the city to which they were attached. In Europe, if a Jew failed to gain permission before de-camping from one place, they could be imprisoned for traveling without [End Page 272] documents. Thus, Jews in America and the Republic of Texas benefited from one of the most American of freedoms—mobility.3 The number of Jews who had migrated to North America by the early decades of the nineteenth..." @default.
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• W4206456203 date "2022-01-01" @default.
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• W4206456203 title "Early Texas Jewish Settlers, 1830–1845: Were They Really Jewish, and if so, Who Were They?" @default.
• W4206456203 doi "https://doi.org/10.1353/swh.2022.0002" @default.
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