| Book Review | The American Historical Review, 112.3

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| Book Review | The American Historical Review, 112.3 | The History Cooperative

Book Review

Canada and the United States

Cheryl Lynn Greenberg. Troubling the Waters: Black-Jewish Relations in the American Century. (Politics and Society in Twentieth-Century America.) Princeton, N.J.: Princeton University Press. 2006. Pp. xii, 351. $29.95.
In this sweeping and meticulously researched history of black-Jewish relations in twentieth-century America, Cheryl Lynn Greenberg discards the sentimental portrait of a "natural" alliance between African Americans and Jews while also rejecting the view that there never was an alliance to begin with. According to Greenberg, the "golden age" of black-Jewish cooperation that spanned from the mid-1940s through the mid-1960s was the product of a particular historical moment, one made possible by the successes of postwar liberalism and then undermined as liberals lost their unifying vision.	1
Greenberg's periodization demonstrates how relations between African Americans and Jews varied widely under different circumstances. During the early twentieth century, despite stirrings of mutual interest and cooperation, members of the two groups were too preoccupied with their own problems to forge an active coalition. Only during World War II, when "racial hatred" became synonymous with the Nazi enemy, did African Americans and Jews begin to understand their overlapping interests. For Jews, supporting civil rights for African Americans transformed their age-old fight against antisemitism into a "broader message of tolerance and antibigotry" (p. 92) that helped position them as mainstream Americans. African Americans also hoped that casting their aims in universal terms would bolster their authority, just as linking themselves with Jews would bring the world's outrage against Nazi racism to bear on their own plight. According to Greenberg, the collaboration between African Americans and Jews "emerged out of a clear and explicit self-interest," yet it was a "self-interest that corresponded with a broader moral vision" (p. 92).	. . .

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