My journey in Jewish Education has been an immense blessing, filled with valuable takeaways and meaningful interactions. As a non-Jewish educator, stepping into a field that was initially unfamiliar was challenging at times. However, looking back, it offered me experiences that I would not have gained had I not embraced the challenge, stepping outside my comfort zone and gaining a variety of educational perspectives for cultivating the next generation.
One of the topics that captured my interest during my study was the Jewish communities in Asia (particularly those in Southeast Asia and Hong Kong), and how they are fostering their Jewish identities, which inspired me to write my two seminar papers on the subject. There has been limited research on these communities, and little is known about them. I hope my newfound knowledge will help to enrich Jewish understanding of these small yet vibrant communities in Asia, contributing to the overall diversity of the Jewish peoplehood.
According to demographer Sergio DellaPergola’s 2021 Jewish population report, approximately 20,200 Jews live in Asian countries outside of Israel and the Former Soviet Union, spread across about thirteen countries, constituting roughly 0.1% of the world Jewish population. Meanwhile, the Jewish population in Asian countries makes up less than 0.02% of the total population in their respective countries, making them a minuscule community that might go unnoticed from the outside. Nonetheless, Asian countries have a rich history as a home for Jews throughout the long diaspora, adding to the efflorescence of diverse Jewish cultures and traditions to this very day.
While the story of Asian communities likely extends further back, recorded evidence dates at least to the 19th century, when many of the first settlers arrived in Asia with the opening of the Suez Canal and other sea routes with transcontinental networks and through transoceanic passages. Due to their settlement patterns, most of the Asian Jewish communities are dispersed in port cities within societies that are either highly homogeneous or heterogeneous, not only ethnically but also religiously. Notably, some of the Asian countries stand among very few nations in the world with genuinely low rates of reports related to racism or antisemitism, providing a relatively safe environment for the Jewish people. The communities consist of a diverse mixture of Ashkenazi and Sephardi descendants, converts from other faiths, spouses and children from intermarried families, and members with Asian origins. Many have their own active synagogues, multi-denominational congregations, Chabad Houses, communal institutions, kosher stores, and some countries even have a Jewish day school with well-structured curricula.
One significant point is that some Asian countries served as safe havens for thousands of European Jews during the Holocaust, especially with help and care from fellow Jews who had already formed a community in the country. In the case of the Philippines, the Jewish community in Manila pleaded with the government on behalf of the Jews fleeing Europe. The Filipino government actively publicized the country’s Open Door Policy in Jewish newspapers around Europe and issued visas to any Jews seeking asylum during that time. In China, Shanghai and Hong Kong region in particular, community leaders played a crucial role in sheltering European Jews in hotels that they owned, providing them with immediate help planning their journeys to a new home. During World War II and even after the Holocaust, it is well known that the Japanese colonized various Asian countries. During this time, many Jews were driven to leave Asia, but those who remained contributed significantly to the growth and development of the countries in which they lived, while at the same time reestablishing a rich Jewish life. These contributions are commemorated in various ways, including street and institution names like “Manasseh Lane” in Singapore and “Belilios Public School” in Hong Kong. Likewise, despite the community’s small numbers, Jewish heritage continued to be an integral part of these countries’ cultural mosaic. As an example, the government of Singapore has designated two synagogues as national monuments, one of them being Asia’s oldest synagogue and a major tourist attraction for Jews and non-Jews alike. Holocaust museums in Indonesia and Hong Kong likewise focus on Jewish heritage. Indonesia’s Holocaust Museum was unveiled two years ago on International Holocaust Remembrance Day, highlighting significant visible signs of Jewish existence in the world’s largest Muslim country. The Holocaust and Tolerance Center, a local non-profit organization, is also dedicated to enhancing Holocaust education and promoting tolerance, not only for educators and students across Asia, but also for the Jewish community.
Some communities in Asia have also endeavored to build a positive relationship with Israel and fellow Jews around the world. The Philippines, for example, was the only Asian country that voted for the resolution supporting the establishment of the State of Israel, and maintains an official diplomatic relationship to this day. Because of this strong support, the Jewish community in the Philippines continues to thrive. In Thailand, the community attempts to connect Jews with their fellow Jewish brothers around the world with a community emphasis of “love every Jew, help every Jew, bring every Jew closer to his/her Jewishness” (“About Thailand"). Hosting over a hundred thousand visitors from a myriad of backgrounds annually, and organizing the second largest Passover Seder ever in 2009 at the Bangkok Chabad House with over a thousand attendees, the community in Thailand diligently works to enhance both resident and visitor perspectives toward Jewish peoplehood, guiding them to appreciate their Jewish roots in a spirit of love.
Because Jewish people living in Asia are an exceedingly small minority, individuals make deliberate efforts to be part of their own close-knit communities and also to seek connection with Jewish communities worldwide to enhance their sense of being. This need for identity reinforcement is evident across various communities – some with a stronger religious identity, while others adopt a more pluralistic and secular approach. Interestingly, communities that face more outside challenges seem to seek solace, meaning, and a sense of solidarity within their religious community, resulting in a strengthening of their religious identity and commitment. For instance, in the world’s largest Muslim country with 87% of the population identifying as Muslim, Indonesian Jews exhibit more pronounced commitment to presevering a strong religious identity and resorting to private and hidden forms of Jewish expression as a response to the challenges they face from society. In contrast, in nations that prioritize multiculturalism and religious tolerance, such as Thailand, the Philippines, Singapore, and Hong Kong, members of the Jewish communities seem to construct a quasi-secular identity rooted in community, ancestry, history, and tradition, as seen in their philanthropic endeavors and active engagement in advocating for communal interests.
In conclusion, the communities I researched represent just a fraction of Asia’s diverse Jewry, each with varying degrees of practice and attachment, yet their stories are a shining testament to the extraordinary richness and beauty of the global Jewish peoplehood. Just like Jewish communities across the globe, Asian Jewish populations have never been monolithic, but they have learned to unite within their communities. They maintain a strong connection to the heritage they share with other Jews worldwide, which serves as a compelling force for their own continuity. Each community’s tears and triumphs contribute significantly to the rich tapestry of the Jewish narrative, and I look forward to a future where their unique narratives will be honored in a dedicated section of the Museum of the Jewish People in Israel, adding depth and beauty to the overall Jewish story.
Hyeji, a graduate of the Master's degree, has been recognized with the Dean's Distinction, a prestigious award that recognizes the excellence of her studies.
In the Melton Centre's International Master's degree we have a course dedicated to Contemporary Judaism and Jewish Education, with Dr. Yossi Goldstein. If you want to know more about our courses, click here.
Reference:
“2020 Report on International Religious Freedom: Indonesia.” U.S. Department of State, 12 May 2021, www.state.gov/reports/2020-report-on-international-religious-freedom/.
“About Thailand.” Jewish Thailand, www.jewishthailand.com/templates/articlecco_cdo/aid/920640/jewish/About-.... Accessed 1 May 2023.
DellaPergola, Sergio. “World Jewish Population 2021.” Jewishdatabank.org, Berman Jewish DataBank, https://www.jewishdatabank.org/.
Ezin, Rebecca. “Shalom Chiang Mai! Meet Our Jewish Expats.” Chiang Mai Citylife, 22 Apr. 2020, www.chiangmaicitylife.com/clg/living/community/shalom-chiang-mai-meet-our- jewish-expats/.
Goldstein, Jonathan. “Singapore, Manila and Harbin as Reference Points for Asian ‘Port Jewish’ Identity.” Jewish Culture and History, vol. 7, no. 1–2, 2004, pp. 271–290, https://doi.org/10.1080/1462169x.2004.10512023.
Goldstein, Jonathan. “Shaping Zionist Identity: The Jews of Manila as a Case Study.” Israel Affairs, vol. 15, no. 3, 2009, pp. 296–304, https://doi.org/10.1080/13537120902983049.
Hong Kong Holocaust and Tolerance Center, 30 Apr. 2017, https://www.hkhtc.org/.
Spelman, Anna Clare. "The Reborn Jews of Indonesia." The Jerusalem Report Jul 13 2015: 28.
ProQuest. Web. 29 Mar. 2023.
“The Jewish Community of Hong Kong.” Museum of the Jewish People, 2 Mar. 2021, https://www.anumuseum.org.il/jewish-community-hong-kong/.
World Jewish Congress, https://www.worldjewishcongress.org.