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are armed gunmen, hijackers and suicide bombers rather than TV stars or singers. The director, like the settler, offers a moderate apology, acknowledging that the situation is not healthy. In Israel proper, Bourdain speaks with the Jewish Natan Galkowicz, who lost a daughter in a missile attack from Gaza. “I know that my daughter was killed for no reason, and I know that people on the other side have been killed for no reason,” Galkowicz tells Bourdain. “Bottom line is, let’s stop with the suffering.” The father’s voice underscores the entirety of — that Israelis, Palestinians, Colombians, Georgians, Malaysians, Cambodians and Hungarians, among countless others, welcomed Bourdain into not only their locales and cultures but also into their own homes. He did not glorify conflict nor local struggles, but yearned to understand and talk about individuals within their midst.
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As they write, millions of Jews “cherish the cultural richness that the celebration of the Jewish calendar year brings to their lives and the lives of their families.” So, too, do many intermarried Jews and their families, just as they can be and are “captivated by the intellectual wealth, moral wisdom and cultural complexity of Judaic text study,” “the warmth of Jewish community” and the opportunity to “demand social justice in the name of Judaism” and to engage with Israel. Wouldn’t including interfaith families in that conversation attract instead of repel them? How mainstream Jewish leaders think and talk about intermarriage is what’s important, not what Michael Chabon did or didn’t say or mean. The deeper issue is that the right wants to hold on to distinctions between the inmarried and the intermarried. But there is a critically important difference between holding up distinctive Jewish traditions and saying that only those with distinctive Jewish identity can participate in those traditions. While recognizing that Jewish traditions have continuously adapted throughout Jewish history, I also recognize the positive salience of distinctive Jewish traditions. But in the context of intermarriage, distinguishing between Jews and their partners from different faith backgrounds is counterproductive. In order to engage interfaith families, Jews and Jewish leaders and organizations need to adopt radically inclusive attitudes — treating interfaith couples as equal to inmarried couples, and partners from different faith traditions
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Floating above the ocean of biased or one-sided media coverage that only serves to reinforce pre-existing communal extremism, Bourdain was a lifeboat of, and for, humanity. He made us all a little more interesting, a little smarter and a little more tolerant of others. A chef and accidental journalist, Bourdain did the type of reporting that all within the field, particularly in the midst of a global expansion of attacks on the free press, should aim to emulate. His suicide, ominously following news of this week’s CDC report indicating that suicide is rising sharply, shows perhaps how deeply he suffered from his own flaws and contradictions. It was these contradictions, however, that made Bourdain so quick to recognize and respect similar tensions in not only other individuals but in other communities. For his voice, and for all he taught his viewers, Bourdain will be severely missed, not only in the Jewish community but also, due to his international expansiveness, around the globe. Charles Dunst is an editorial fellow at JTA.
Editor’s note: The National Suicide Prevention Lifeline, available 24/7, is 1-800-273-8255.
as equal to Jews — and to embrace the radically inclusive policies that follow from those attitudes, supporting full and equal participation in Jewish life and community. That is the central thesis of the book I have written for publication in the spring of 2019. Radical inclusion is the opposite of the compulsory endogamy Chabon rejects, and opens up to the “other” distinctive Jewish traditions that offer ongoing validity for their lives. We need to broaden our thinking about heirs to Jewish tradition and include not only those who are born Jewish or Jews by choice, but those who are in relationships with Jews. We need to adapt our concept of Jewish “people” to a broader Jewish “community” that includes everyone who is Jewishly engaged — Jews, their partners from different faith backgrounds and their children — to welcome and include all of those people as heirs to our valuable heritage. The left is not indifferent to intermarriage and, unlike Chabon, does not celebrate intermarriage because it’s intermarriage. Instead, it celebrates any marriage involving a Jewish partner and seeks to maximize the Jewish engagement of those marriages. I urge those who are holding on to distinctions between the inmarried and the intermarried to consider what it would mean to maximize the Jewish engagement of interfaith families — the Jewish partner, the partner from a different faith background and, most important, their children. What steps can be taken toward that end? What do we lose by turning our backs on those families? What do we gain by embracing them? Which side of that question are you on? Edmund Case, the retired founder of InterfaithFamily, writes on intermarriage issues at www.edmundcase.com.
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