Coming from a writer like yourself, that means a lot. I actually had a draft going but it got deleted.
An Eye Looks Towards The West: A Jewish Colony in the Caribbean.
- Thread starter PrinceofApathy
- Start date
Coming from a writer like yourself, that means a lot. I actually had a draft going but it got deleted.
A Brief Guide to the Cuisine and Foodways of Machseh : 2021
A Brief Guide to the Cuisine and Foodways of Machseh
November 25, 2021.
Moshe Vlaanderin
Jerusalem Post
__________________________________________________________________________________________________________________________________________________________________________________________
As in any Jewish community, food and foodways feature heavily in the culture of Machseh. What sets Machseh apart from the other Jewish community of the world is the synthesis of diasporic and indigenous foodways in this little Caribbean Jerusalem. Except for the Yishuv movement, at no other point in history has a Jewish community so thoroughly taken on the cuisine of the local people. This makes sense, since most Machsenese Jews are in fact indigenous to the region. The history of Machseh is one of tragedy and triumph, of pragmatism and practicality, of slavery and spirituality. Mechrusharim-the descendants of freed Afro-Indigenous slaves owned by white Sephardim, constitute the plurality of Machseh and the overwhelming majority of the Jewish population. The fact that the Mechrusharim abstain from pork sets them squarely in the norms of Jews but sets them firmly apart from other Afro-Caribbean communities. Instead, the Judeo- African community eats chicken and goat where pork would normally be served.
Despite their historically marginalized status, their cuisine has influenced everyone in Machseh regardless of race. Every Sabbath afternoon, Jewish families return from synagogue and sit down to a steaming dish of pom: a steaming casserole of chicken, spices, and arrowroot. Fried plantains grace tables as a side on Hanukkah, and manioc cakes are a staple during Passover. A dish unique to the Mechrushar community is a kosher version of Moksi alesi: Surinamese cook-up rice. In place of the shellfish and pork commonly found in Suriname, the Jews of Machseh use salted and smoked cod, as well as chicken. In addition to the Mechrusharim, a second Judeo-African community exists in the form of the Amerikaim: African American converts who migrated to Machseh in the early twentieth century. Though they have largely assimilated into the dominant culture, they have introduced kosher renditions of Afro-American staples into the Surinamese diet. One can find kosher fried chicken and bean pie shops throughout the winding alleyways of Goshen.
Around twenty percent of Machseh’s Jewish population are Sephardim. Most of them are of Spanish and Portuguese extraction: hailing from the victims of Isabelle and Ferdinand’s Inquisition. These are the people who determined that Suriname would house a place of refuge for Jews; buying up plantations-as well as people-from the English and Dutch that preceded them. The old families still have a great deal of influence in the territory, though their numbers were boosted in the following centuries by immigrants from other parts of the Caribbean and Western Europe. In the twentieth century, Ladino-speaking Sephardim from the Ottoman Empire and the Balkans came to escape poverty and war. Though they remain a distinct community, they have somewhat intermingled with the Western Sephardim in terms of foodways. The economic and cultural prestige of the Sephardic community has influenced non-Sephardic communities as well. For starters, nearly every Machsenese Jew eats qitniyot: the grains that Ashkenazim typically forego on Passover.
The time one waits between consuming meat and dairy in Machseh is three hours: typical of the average Sephardic Jew. Fried duck is another Hanukkah mainstay introduced by Sephardic Jewry. Pescado frito-cold fried fish-is another option for Shabbat afternoon lunch. Due to influence from later immigrants, the Sephardic use of glass dishes for milk and meat dishes has not taken root in non-Sephardic communities.
The remainder of Machseh’s Jewish population is composed largely of Central and Eastern European Ashkenazim. They introduced a few savory dishes such as goulash, schnitzel, and gefilte fish to the Machsenese palate, though the latter has not made as much inroads as the former. Ashkenazim outshone their neighbors in the realm of sweets. Viennese coffeehouses can be found in every major city, serving up everything from apple strudel to walnut cake, and everything in between. Following the failure of the Zionist experiment, many second-generation Palestinian Ashkenazim found their way to Machseh. These Palestinian Jews largely kept to themselves, preferring to speak Ivrit over Dutch, and maintaining their avowedly secular “Hebrew” culture. Despite their insularity, they still contributed to Machsenese foodways by bringing along Levantine staples such as hummus, falafel, and chopped salad. The indigenous Jewish population of the Middle East also brought with them choice foods, albeit in much smaller numbers.
Being a Dutch constituent country, Dutch cuisine has also influenced the foodways of Machseh in numerous ways. One can find kosher renditions of Dutch cheese and soused herring together with tropical fruits in market stalls. If one is weary of Caribbean food, one can also find the ever-beloved frittur everywhere, with a variety of sauces as wide as they are in the mother country. Just don’t be surprised if your fries are made of manioc instead of potatoes
November 25, 2021.
Moshe Vlaanderin
Jerusalem Post
__________________________________________________________________________________________________________________________________________________________________________________________
As in any Jewish community, food and foodways feature heavily in the culture of Machseh. What sets Machseh apart from the other Jewish community of the world is the synthesis of diasporic and indigenous foodways in this little Caribbean Jerusalem. Except for the Yishuv movement, at no other point in history has a Jewish community so thoroughly taken on the cuisine of the local people. This makes sense, since most Machsenese Jews are in fact indigenous to the region. The history of Machseh is one of tragedy and triumph, of pragmatism and practicality, of slavery and spirituality. Mechrusharim-the descendants of freed Afro-Indigenous slaves owned by white Sephardim, constitute the plurality of Machseh and the overwhelming majority of the Jewish population. The fact that the Mechrusharim abstain from pork sets them squarely in the norms of Jews but sets them firmly apart from other Afro-Caribbean communities. Instead, the Judeo- African community eats chicken and goat where pork would normally be served.
Despite their historically marginalized status, their cuisine has influenced everyone in Machseh regardless of race. Every Sabbath afternoon, Jewish families return from synagogue and sit down to a steaming dish of pom: a steaming casserole of chicken, spices, and arrowroot. Fried plantains grace tables as a side on Hanukkah, and manioc cakes are a staple during Passover. A dish unique to the Mechrushar community is a kosher version of Moksi alesi: Surinamese cook-up rice. In place of the shellfish and pork commonly found in Suriname, the Jews of Machseh use salted and smoked cod, as well as chicken. In addition to the Mechrusharim, a second Judeo-African community exists in the form of the Amerikaim: African American converts who migrated to Machseh in the early twentieth century. Though they have largely assimilated into the dominant culture, they have introduced kosher renditions of Afro-American staples into the Surinamese diet. One can find kosher fried chicken and bean pie shops throughout the winding alleyways of Goshen.
Around twenty percent of Machseh’s Jewish population are Sephardim. Most of them are of Spanish and Portuguese extraction: hailing from the victims of Isabelle and Ferdinand’s Inquisition. These are the people who determined that Suriname would house a place of refuge for Jews; buying up plantations-as well as people-from the English and Dutch that preceded them. The old families still have a great deal of influence in the territory, though their numbers were boosted in the following centuries by immigrants from other parts of the Caribbean and Western Europe. In the twentieth century, Ladino-speaking Sephardim from the Ottoman Empire and the Balkans came to escape poverty and war. Though they remain a distinct community, they have somewhat intermingled with the Western Sephardim in terms of foodways. The economic and cultural prestige of the Sephardic community has influenced non-Sephardic communities as well. For starters, nearly every Machsenese Jew eats qitniyot: the grains that Ashkenazim typically forego on Passover.
The time one waits between consuming meat and dairy in Machseh is three hours: typical of the average Sephardic Jew. Fried duck is another Hanukkah mainstay introduced by Sephardic Jewry. Pescado frito-cold fried fish-is another option for Shabbat afternoon lunch. Due to influence from later immigrants, the Sephardic use of glass dishes for milk and meat dishes has not taken root in non-Sephardic communities.
The remainder of Machseh’s Jewish population is composed largely of Central and Eastern European Ashkenazim. They introduced a few savory dishes such as goulash, schnitzel, and gefilte fish to the Machsenese palate, though the latter has not made as much inroads as the former. Ashkenazim outshone their neighbors in the realm of sweets. Viennese coffeehouses can be found in every major city, serving up everything from apple strudel to walnut cake, and everything in between. Following the failure of the Zionist experiment, many second-generation Palestinian Ashkenazim found their way to Machseh. These Palestinian Jews largely kept to themselves, preferring to speak Ivrit over Dutch, and maintaining their avowedly secular “Hebrew” culture. Despite their insularity, they still contributed to Machsenese foodways by bringing along Levantine staples such as hummus, falafel, and chopped salad. The indigenous Jewish population of the Middle East also brought with them choice foods, albeit in much smaller numbers.
Being a Dutch constituent country, Dutch cuisine has also influenced the foodways of Machseh in numerous ways. One can find kosher renditions of Dutch cheese and soused herring together with tropical fruits in market stalls. If one is weary of Caribbean food, one can also find the ever-beloved frittur everywhere, with a variety of sauces as wide as they are in the mother country. Just don’t be surprised if your fries are made of manioc instead of potatoes
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...and now, i am imagining the whole Black Community as Jew converts *rubs eyes* that will get me a lynching, but a good idea for another AH, especially since it will be a good thing for the timeline if the Great depression is avoided...and now i can see America as the promise land in this timeline.
...whats wrong with Manioc? Its a good food for chip shapes fingerfood...and now i am hungry after this, wonder if there are any Kosher restaurants or diners in Davao....also, did you and can you create the foods mentioned? Is there a restaurant somewhere that help you in this chapter?
Manioc is fine, it was just presented as a joke. And I probably could make some of these dishes. I cook and eat Ashkenazi food at home.
As for the former bit. It's not the entire community, but Judaism is generally seen as a "less white" people/religion than we are IOTL.
A little cajun seasoning really brings it alive.
I've told the story on this site before but I'll tell it again because its relevant to thetopic of cooking. I am banned from touching the cholent at shul because one day, with permission, I addedd cajun seasoning and only I and a few guys could eat it. Ig my rebbitzin didn't know what it was exactly. I thought it was amazing.
There was a Guyanese member of my congregation in NZ. She showed me the local fruit (gourd?) They used as a karpas on pesach; I will see if I can find it! She wrote a book.
Chapter Nine: Then was our mouth filled with laughter, and our tongue with singing
Then was our mouth filled with laughter, and our tongue with singing: 1762/5522.
______________________________________________________________________________________________________________________________________________________________________________________________________
As the ship sailed up the Suriname River, Issac Cardozo sat in his cabin. He was sketching something by the flickering light of a small candle. Though Issac was not known for his artistic ability, he had been perfecting this drawing for a few days now. Issac Cardozo was sketching a flag for his people: a banner for the Holy Community to fly along side the Statenvlag. The design came to Issac during morning prayers, when he and his entourage were wrapped in their tallets. The white silk shawl was inevitably decorated with a blue stripe, as blue had been the national color of the Israelites since time immemorial. A large blue stripe would be in the banner’s center, representing the people. The blue would then be flanked by smaller white stripes to represent peace. Finally, the white and blue would be flanked with green. The verdant space of Suriname was God’s gift to them. The vegetation granted them refuge, life, and commerce. Why should the Naçao not acknowledge it on their flag?
(Several weeks earlier)
The Hague had learned of Issac’s exploits-and the developments concerning Suriname’s Jews- from the Governor of Suriname. A courier from Paramaribo had informed Issac that together with several other community representatives were to come to the mother country to confirm their new status in the colony. Issac and four of his fellow Sephardic planters made up half the party. Three representatives of the Ashkenazi community and one of Issac’s Mechrushar servants were also present. It went without saying that the colored servant was only there to fill out the minyan on the ship and to verify the existence of the black Jews to The Hague. His voice would not be heard among those negotiating. All of Goshen came out to wave them off as the party climbed aboard the ship. Rich, poor, white, and black threw flowers and chanted Hebrew songs of praise. The atmosphere of excitement faded with the ship as it set sail up the Suriname River.
As was the case in any extended sea voyage, drudgery dominated the atmosphere of the ship. The schedule was monotonous, and one day flowed into the other without any meaningful difference. Morning prayers was the first thing the party did after waking, followed by a breakfast of dried salted cod, bread, lemons, and dried fruit. One could be forgiven for thinking that breakfast was actually dinner or supper, as the fare was essentially the same for all three meals. The rest of the day was filled out by activities such as cards, study of sacred texts, and of course-plenty of drinking. It went without saying that the Mechrushar servant was excluded from even these communal activities. After prayers, the servant was expected to serve meals and clean up right afterwards. When he was not working or praying, he confined himself to his cabin. It was not that the white Jews shoved him back in, but most of them would not even acknowledge him if he went on deck. Issac Cardozo occasionally gave him a nod or a brief few words, but not much more than that.
__________________________________________________________________________________________________________________________________________________________________________________________
(Het Loo Palace, Apeldoorn.)
The sight that greeted the Jewish legation when they docked at The Hague was not what they expected. These men had been the third and fourth generation of Jews born in the Holy Community; never having known the mother country save from the stories of their parents and grandparents. They were taller and leaner than the pale faces that greeted them at the docks. Though their skin was lighter than many of the Jewish lower classes in Suriname, it was significantly darker than that of their welcoming party. Not surprisingly, the majority of those who came to welcome them were local Jews; accompanied by two carriages. A man dressed in a clerical gown-whom the delegation assumed to be the rabbi-blessed them as they descended the gangplank. The planters’ colonial speech patterns came as quite a shock to the local community. Their Dutch was peppered with a very distinct distinct Caribbean lilt, with smatterings of Portuguese and Hebrew words and grammatical inflections. In addition, there were some words and expressions that were entirely unrecognizable to the locals. When asked to repeat themselves, it came as a shock to the white Jews that these were African phrases commonly spoken by slaves and Mechrusharim. Once the introductions were complete, the legation entered their carriages to be escorted to the Stadtholder’s residence. A long series of talks awaited them.
Compared to the colonial backwater the legation came from, the palace of Het Loo was like gazing upon the Temple in Jerusalem. Pulling up to the cour d’honneur, the party was greeted by two men-flanked by an honor guard. On closer inspection, one of the men turned out to be a boy in his late teenage years. This boy turned out to be the one they were apparently here to see. Willem V-Staadtholder of the United Provinces of the Netherlands-greeted his guests with a flourish of his hand and a familiar “Baruch haba!” Issac Cardozo smiled warmly as he reverentially bowed to His Lordship, to which the rest of the Jewish legation followed in turn. Following their introductions, the older man stepped up to the party and introduced himself as Duke Louis Ernest of Brunswick-Lüneburg. His Grace explained to the assembled company that the Stadtholder had not yet reached his majority, and therefore any negotiations between themselves and the United Provinces would officially be conducted through him, though His Lordship would be present at the negotiations.
“You gentlemen must be exhausted.” Said the Stadtholder. “Please, allow me to escort you to your rooms. Some refreshments will be sent up shortly. We have instructed your local coreligionists to prepare provisions in advance of your visit.”
One by one, Willem dropped off each member of the legation to the spacious guest-chambers of his palace. Even the Meschrushar servant was allowed to stay in one of these rooms. Once the men were settled, a servant came up with platters of boiled eggs, bread, butter, and fruit-all laid out on a trencher of crisp bread. After the men ate, Willem took the men on a brief tour of the palace; pointing out where they could pray and where they would all be negotiating later. The tour ended when the group circled back to each of their rooms. Each member of the party went to sleep almost immediately, the one exception being Issac Cardozo. By a very familiar candlelight, he was putting the finishing touches on his banner.
(Willem V and Duke Louis Ernest, respectively.)
Negotiations began at eight in the morning, following morning prayers and a breakfast that consisted of the same fare as last night’s repast. The legation, the Regent, and a few other Dutch nobles and statesmen filed into a drawing room, which had been decorated with a Staatenvlag as well as the banner of the House of Orange. They had not been seated for more than several minutes when Willem V joined them. The assembled company rose in deference to him, but the Stadtholder took the opportunity to remind them that they were all present in service of the Most High. Willem V asked the men to bow their heads in prayer as he thanked God for bringing them together and beseeched Him for peace throughout the United Provinces and their colonies. Issac was the first member of the Jewish legation to speak. He thoroughly explained the history of the Holy Community of the Israelite Nation in Suriname. He told the assembled company how his forefathers escaped persecution in Spain, the compact of friendship that Nassy made with the Saramaka Maroons, and their conflicts with their fellow Dutch settlers. After his exposition, Issac revealed copy of the peace treaty and went over its articles point-by-point.
“Yes yes, that’s all very intriguing.” Said the Regent. “But why is there a Negro sitting with us?”
“This is Menachem, my houseboy. He is a Jew and a free man. Said Issac.
He explained the history of the Mechrusharim and the purpose behind their creation. With a grin, he explained that Jews became the majority in Jodensavanne with a stroke of Nassy’s pen. None of the assembled men looked Menachem in the eyes-but if they did-one would see an indignant glare. The Dutchmen knew that they had no choice but to uphold the treaty made with Governor Crommelin. As Cardozo said, the Jews were a majority in the Jodensavanne region; and they were clearly armed and fortified. As far as the Dutch knew, these Negro Jews would muster at the clarion call of the white Jews. They may not be able to drive the Dutch out of Suriname, but they could make life exceedingly difficult with the help of their Maroon allies. After several hours of discussion, the assembled company confirmed the autonomous status of Surinamese Jewry. Through the colonial government of Suriname, the government of the United Provinces of the Netherlands recognized the Mahmad as the legitimate governing body of the Holy Community. Through the authority of the Parnass-who in this case-was unilaterally confirmed to be Issac Cardozo-the Mahmad would collect taxes and administer punishments on behalf of the Colony. The one provision that the Dutch demanded of the Jewish legation was the ability to depose the Parnass should they neglect their responsibilities to the colony, and thus violate their oath of loyalty to the United Provinces.
Though a significant portion of the Jewish legation was hesitant about this idea, they eventually concluded that this was the best deal they were going to get. A fat Dutchman jokingly referred to the Jews as “White Indians”, which got a laugh from the assembled company. Everyone-that is-save for Menachem, though they did not care to notice his disdain. Negotiations officially ended around suppertime; hands were shook and several glasses of rum were drank. Issac cleared his throat, prompting his fellows to be silent.
“Meeners, my fellow Israelites know that I am a Cohen: a scion of the priests that ministered the sacrifices in our ancient holy Temple, in Jerusalem. This exalted bloodline grants me certain privileges within our people, one of which is the ability to deliver the Priestly Blessing. If you will allow me, gentlemen….” Issac donned his tricorn hat, extended his hands in the traditional gesture, and said:
“Y’varekh’cha A-do-nai v’yeesh’m’recha. Ya’er A-donai panav elecha veechuneicha. Yeesa Adonai pa-nav ei-lay-cha v’ya-sem l’cha shalom. Baruch atah Adonai, Elohenu melekh ha'olam. vehigi'anu lazman hazeh.
May God bless you and keep you. May He deal kindly and graciously with you. May He lift up His face unto you and grant you peace. Blessed art Thou, Lord our God. King of the Universe. Who hath granted us life, sustained us, and allowed us to reach this moment.”
All present responded in a joyous “Amen!”
The returning voyage was just as tediously long as its preceding one, but the jubilant crowd that greeted the legation when they returned to Goshen made up for it in spades. The hakham proclaimed addition to the daily prayers, a special service of thanksgiving was to be observed by the entire Holy Community. The legation convened the Mahmad, which officially acknowledged Issac Cardozo as it’s leader. Plans for an official swearing-in ceremony were rapidly drawn up, and messengers were dispatched to all the major plantations, as well as the Saramaka villages. Several days later, the bulk of the Holy Community was assembled in Goshen’s town square. Together with the planters, clergy, and a few Ashkenazi merchants, the Mahmad was assembled on a raise platform in the town square. Flanking the platform were two flagpoles. The white burghers separated themselves from the throngs of Mechrusharim. Placing his right hand upon his personal prayerbook, Issac Cardozo swore before the God of his forefathers to uphold the freedom, safety, and dignity of the Holy Community of the Israelite Nation in Suriname. The hakham recited the Shechechyanu, then led the assembled crowd in a singing of the one hundred and twenty-sixth psalm, commonly known as Shir Ha’Maalot.
The Staatenvlag was raised atop the left flagpole as it had always been. On the right, a new flag was slowly being hoisted. All stood silent as the green, white, and blue banner reached the top of the flagpole and slowly fluttered in the breeze.
______________________________________________________________________________________________________________________________________________________________________________________________________
As the ship sailed up the Suriname River, Issac Cardozo sat in his cabin. He was sketching something by the flickering light of a small candle. Though Issac was not known for his artistic ability, he had been perfecting this drawing for a few days now. Issac Cardozo was sketching a flag for his people: a banner for the Holy Community to fly along side the Statenvlag. The design came to Issac during morning prayers, when he and his entourage were wrapped in their tallets. The white silk shawl was inevitably decorated with a blue stripe, as blue had been the national color of the Israelites since time immemorial. A large blue stripe would be in the banner’s center, representing the people. The blue would then be flanked by smaller white stripes to represent peace. Finally, the white and blue would be flanked with green. The verdant space of Suriname was God’s gift to them. The vegetation granted them refuge, life, and commerce. Why should the Naçao not acknowledge it on their flag?
(Several weeks earlier)
The Hague had learned of Issac’s exploits-and the developments concerning Suriname’s Jews- from the Governor of Suriname. A courier from Paramaribo had informed Issac that together with several other community representatives were to come to the mother country to confirm their new status in the colony. Issac and four of his fellow Sephardic planters made up half the party. Three representatives of the Ashkenazi community and one of Issac’s Mechrushar servants were also present. It went without saying that the colored servant was only there to fill out the minyan on the ship and to verify the existence of the black Jews to The Hague. His voice would not be heard among those negotiating. All of Goshen came out to wave them off as the party climbed aboard the ship. Rich, poor, white, and black threw flowers and chanted Hebrew songs of praise. The atmosphere of excitement faded with the ship as it set sail up the Suriname River.
As was the case in any extended sea voyage, drudgery dominated the atmosphere of the ship. The schedule was monotonous, and one day flowed into the other without any meaningful difference. Morning prayers was the first thing the party did after waking, followed by a breakfast of dried salted cod, bread, lemons, and dried fruit. One could be forgiven for thinking that breakfast was actually dinner or supper, as the fare was essentially the same for all three meals. The rest of the day was filled out by activities such as cards, study of sacred texts, and of course-plenty of drinking. It went without saying that the Mechrushar servant was excluded from even these communal activities. After prayers, the servant was expected to serve meals and clean up right afterwards. When he was not working or praying, he confined himself to his cabin. It was not that the white Jews shoved him back in, but most of them would not even acknowledge him if he went on deck. Issac Cardozo occasionally gave him a nod or a brief few words, but not much more than that.
__________________________________________________________________________________________________________________________________________________________________________________________
(Het Loo Palace, Apeldoorn.)
The sight that greeted the Jewish legation when they docked at The Hague was not what they expected. These men had been the third and fourth generation of Jews born in the Holy Community; never having known the mother country save from the stories of their parents and grandparents. They were taller and leaner than the pale faces that greeted them at the docks. Though their skin was lighter than many of the Jewish lower classes in Suriname, it was significantly darker than that of their welcoming party. Not surprisingly, the majority of those who came to welcome them were local Jews; accompanied by two carriages. A man dressed in a clerical gown-whom the delegation assumed to be the rabbi-blessed them as they descended the gangplank. The planters’ colonial speech patterns came as quite a shock to the local community. Their Dutch was peppered with a very distinct distinct Caribbean lilt, with smatterings of Portuguese and Hebrew words and grammatical inflections. In addition, there were some words and expressions that were entirely unrecognizable to the locals. When asked to repeat themselves, it came as a shock to the white Jews that these were African phrases commonly spoken by slaves and Mechrusharim. Once the introductions were complete, the legation entered their carriages to be escorted to the Stadtholder’s residence. A long series of talks awaited them.
Compared to the colonial backwater the legation came from, the palace of Het Loo was like gazing upon the Temple in Jerusalem. Pulling up to the cour d’honneur, the party was greeted by two men-flanked by an honor guard. On closer inspection, one of the men turned out to be a boy in his late teenage years. This boy turned out to be the one they were apparently here to see. Willem V-Staadtholder of the United Provinces of the Netherlands-greeted his guests with a flourish of his hand and a familiar “Baruch haba!” Issac Cardozo smiled warmly as he reverentially bowed to His Lordship, to which the rest of the Jewish legation followed in turn. Following their introductions, the older man stepped up to the party and introduced himself as Duke Louis Ernest of Brunswick-Lüneburg. His Grace explained to the assembled company that the Stadtholder had not yet reached his majority, and therefore any negotiations between themselves and the United Provinces would officially be conducted through him, though His Lordship would be present at the negotiations.
“You gentlemen must be exhausted.” Said the Stadtholder. “Please, allow me to escort you to your rooms. Some refreshments will be sent up shortly. We have instructed your local coreligionists to prepare provisions in advance of your visit.”
One by one, Willem dropped off each member of the legation to the spacious guest-chambers of his palace. Even the Meschrushar servant was allowed to stay in one of these rooms. Once the men were settled, a servant came up with platters of boiled eggs, bread, butter, and fruit-all laid out on a trencher of crisp bread. After the men ate, Willem took the men on a brief tour of the palace; pointing out where they could pray and where they would all be negotiating later. The tour ended when the group circled back to each of their rooms. Each member of the party went to sleep almost immediately, the one exception being Issac Cardozo. By a very familiar candlelight, he was putting the finishing touches on his banner.
(Willem V and Duke Louis Ernest, respectively.)
Negotiations began at eight in the morning, following morning prayers and a breakfast that consisted of the same fare as last night’s repast. The legation, the Regent, and a few other Dutch nobles and statesmen filed into a drawing room, which had been decorated with a Staatenvlag as well as the banner of the House of Orange. They had not been seated for more than several minutes when Willem V joined them. The assembled company rose in deference to him, but the Stadtholder took the opportunity to remind them that they were all present in service of the Most High. Willem V asked the men to bow their heads in prayer as he thanked God for bringing them together and beseeched Him for peace throughout the United Provinces and their colonies. Issac was the first member of the Jewish legation to speak. He thoroughly explained the history of the Holy Community of the Israelite Nation in Suriname. He told the assembled company how his forefathers escaped persecution in Spain, the compact of friendship that Nassy made with the Saramaka Maroons, and their conflicts with their fellow Dutch settlers. After his exposition, Issac revealed copy of the peace treaty and went over its articles point-by-point.
“Yes yes, that’s all very intriguing.” Said the Regent. “But why is there a Negro sitting with us?”
“This is Menachem, my houseboy. He is a Jew and a free man. Said Issac.
He explained the history of the Mechrusharim and the purpose behind their creation. With a grin, he explained that Jews became the majority in Jodensavanne with a stroke of Nassy’s pen. None of the assembled men looked Menachem in the eyes-but if they did-one would see an indignant glare. The Dutchmen knew that they had no choice but to uphold the treaty made with Governor Crommelin. As Cardozo said, the Jews were a majority in the Jodensavanne region; and they were clearly armed and fortified. As far as the Dutch knew, these Negro Jews would muster at the clarion call of the white Jews. They may not be able to drive the Dutch out of Suriname, but they could make life exceedingly difficult with the help of their Maroon allies. After several hours of discussion, the assembled company confirmed the autonomous status of Surinamese Jewry. Through the colonial government of Suriname, the government of the United Provinces of the Netherlands recognized the Mahmad as the legitimate governing body of the Holy Community. Through the authority of the Parnass-who in this case-was unilaterally confirmed to be Issac Cardozo-the Mahmad would collect taxes and administer punishments on behalf of the Colony. The one provision that the Dutch demanded of the Jewish legation was the ability to depose the Parnass should they neglect their responsibilities to the colony, and thus violate their oath of loyalty to the United Provinces.
Though a significant portion of the Jewish legation was hesitant about this idea, they eventually concluded that this was the best deal they were going to get. A fat Dutchman jokingly referred to the Jews as “White Indians”, which got a laugh from the assembled company. Everyone-that is-save for Menachem, though they did not care to notice his disdain. Negotiations officially ended around suppertime; hands were shook and several glasses of rum were drank. Issac cleared his throat, prompting his fellows to be silent.
“Meeners, my fellow Israelites know that I am a Cohen: a scion of the priests that ministered the sacrifices in our ancient holy Temple, in Jerusalem. This exalted bloodline grants me certain privileges within our people, one of which is the ability to deliver the Priestly Blessing. If you will allow me, gentlemen….” Issac donned his tricorn hat, extended his hands in the traditional gesture, and said:
“Y’varekh’cha A-do-nai v’yeesh’m’recha. Ya’er A-donai panav elecha veechuneicha. Yeesa Adonai pa-nav ei-lay-cha v’ya-sem l’cha shalom. Baruch atah Adonai, Elohenu melekh ha'olam. vehigi'anu lazman hazeh.
May God bless you and keep you. May He deal kindly and graciously with you. May He lift up His face unto you and grant you peace. Blessed art Thou, Lord our God. King of the Universe. Who hath granted us life, sustained us, and allowed us to reach this moment.”
All present responded in a joyous “Amen!”
The returning voyage was just as tediously long as its preceding one, but the jubilant crowd that greeted the legation when they returned to Goshen made up for it in spades. The hakham proclaimed addition to the daily prayers, a special service of thanksgiving was to be observed by the entire Holy Community. The legation convened the Mahmad, which officially acknowledged Issac Cardozo as it’s leader. Plans for an official swearing-in ceremony were rapidly drawn up, and messengers were dispatched to all the major plantations, as well as the Saramaka villages. Several days later, the bulk of the Holy Community was assembled in Goshen’s town square. Together with the planters, clergy, and a few Ashkenazi merchants, the Mahmad was assembled on a raise platform in the town square. Flanking the platform were two flagpoles. The white burghers separated themselves from the throngs of Mechrusharim. Placing his right hand upon his personal prayerbook, Issac Cardozo swore before the God of his forefathers to uphold the freedom, safety, and dignity of the Holy Community of the Israelite Nation in Suriname. The hakham recited the Shechechyanu, then led the assembled crowd in a singing of the one hundred and twenty-sixth psalm, commonly known as Shir Ha’Maalot.
The Staatenvlag was raised atop the left flagpole as it had always been. On the right, a new flag was slowly being hoisted. All stood silent as the green, white, and blue banner reached the top of the flagpole and slowly fluttered in the breeze.
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Definitely an interesting timeline. Not to familiar with the history of OTL Suriname to know the main differences, but at least we got a start.
Jodensavanne was a real place, but not a formal territory. It was a collection of Jewish plantations. The POD is when Jewish refugees who settled in New Amsterdam in 1654 were shipped to Jodensavanne instead.
Once again I find myself not really going where to go with this, does anyone have any suggestions or anything they would like to see examined?
I guess the next big event would be the Napoleonic War in Europe. A time skip to see the demographics and see how the British attempt to occupy the colony would change how things work out in Jodensavanne. Would like to see how the growth of the city compares to the capitol.
Effects on the colony come the Atlantic Revolutions (American Revolution, Haitian, Mexican, etc) perhaps?
More about Menachem? Or about internal relations in the colony in general.
Also, something that might be interesting is seeing their relationship with other Jewish communities in the world, as well as events to come in Europe.
The YouTube channel Sam Arronow might be helpful for some ideas. He does Jewish history which includes different movements within it over time.