Pub Date : 2024-05-07DOI: 10.1353/ajh.2023.a926218
Marjorie N. Feld
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>Speaking Yiddish to Chickens: Holocaust Survivors on South Jersey Poultry Farms</em> by Seth Stern <!-- /html_title --></li> <li> Marjorie N. Feld (bio) </li> </ul> <em>Speaking Yiddish to Chickens: Holocaust Survivors on South Jersey Poultry Farms</em>. By Seth Stern. New Brunswick: Rutgers University Press, 2023. x + 313 pp. <p><em>Speaking Yiddish to Chickens: Holocaust Survivors on South Jersey Poultry Farms</em> leads with an author's note by Seth Stern, a legal journalist <strong>[End Page 802]</strong> and editor at Bloomberg Industry Group, informing readers that his book began with a "series of conversations that I had with my grandmother" (ix). Stern's familial connection is central to this little-known chapter of American and American Jewish history, a period when Holocaust survivors—including his grandparents—settled in Vineland, New Jersey, and worked as poultry farmers striving to rebuild their lives in the United States. These were a few thousand of the 140,000 survivors who arrived in the United States after World War II, and they were known as Grine, "a play on the Yiddish word for greenhorn" (2).</p> <p>Based on oral histories and thorough archival research, Stern's book simultaneously captures individual lives and broader social currents. He tells the story of the Grine as but one chapter in the history of Jewish farming, which stretched back into the nineteenth century. It is the story, too, of Jewish philanthropic leaders who sought to demonstrate the potential social and economic contributions of Jewish immigrants by setting them up in an industry that required little startup capital. Poultry farming might help reduce the potential for xenophobia in crowded cities, these leaders thought, as "every refugee placed on a farm was one less Jew who could be accused of taking an American's job" (24).</p> <p>The story of the Grine intersects with the history of the transition from small-scale to industrial agriculture in the United States. Into the 1960s, these farmers boosted New Jersey's poultry industry, the "top agricultural enterprise" in the Garden State (166). The industry was gradually eclipsed by the large-scale farming and huge grocery stores that are the foundation of our (unsustainable) food system today.</p> <p>Finally, as the title suggests, this is also a story of Yiddish language and culture. "Just as survivors in New York helped breathe new life into Yiddish theater," Stern writes, "the Grine in Vineland helped revive Yiddish culture in an area" where many had forgotten the language (156). There were, predictably, tensions with non-Jews and also with Jews who had lived in the U.S. for generations. Rural settlements such as the poultry farms in Vineland served as a refuge for survivors, "a physical and emotional buffer that allowed them to avoid uncomfortable interac
以下是内容的简要摘录，以代替摘要：评论者 Seth Stern 著 Marjorie N. Feld (bio) Speaking Yiddish to Chickens: Holocaust Survivors on South Jersey Poultry Farms。作者：塞斯-斯特恩。新不伦瑞克：罗格斯大学出版社，2023 年。x + 313 页。对鸡说意第绪语：南泽西家禽养殖场的大屠杀幸存者》以法律记者 [尾页 802]、彭博产业集团编辑塞思-斯特恩的作者简介开篇，告诉读者他的书始于 "我与祖母的一系列对话"（ix）。这一时期，包括他祖父母在内的大屠杀幸存者定居在新泽西州文兰市，作为家禽养殖者努力在美国重建生活。这些人是二战后抵达美国的 14 万幸存者中的几千人，他们被称为 Grine，"是意第绪语'greenhorn'的谐音"（2）。斯特恩的这本书以口述历史和详尽的档案研究为基础，同时捕捉个人生活和更广泛的社会潮流。他讲述的格里尼一家的故事只是犹太农耕史的一个篇章，犹太农耕史可以追溯到十九世纪。这也是犹太慈善领袖的故事，他们试图通过让犹太移民进入一个不需要太多启动资金的行业，来证明他们对社会和经济的潜在贡献。这些领导人认为，家禽养殖业可能有助于减少拥挤城市中潜在的排外情绪，因为 "每个被安置在农场的难民就少了一个可能被指责抢了美国人工作的犹太人"（24）。格瑞纳的故事与美国从小规模农业向工业化农业过渡的历史交织在一起。进入 20 世纪 60 年代，这些农民推动了新泽西州的家禽业，成为花园州的 "顶级农业企业"（166）。这一产业逐渐被大规模农业和大型杂货店所取代，而这正是我们今天（不可持续的）食品体系的基础。最后，正如书名所示，这也是一个关于意第绪语和文化的故事。斯特恩写道："正如纽约的幸存者帮助意第绪语戏剧注入新的生命一样，""文兰的格瑞纳帮助一个地区复兴了意第绪语文化"，在这个地区，许多人已经忘记了意第绪语（156 页）。可以预见的是，与非犹太人以及世代居住在美国的犹太人之间存在着紧张关系。文兰的家禽养殖场等农村定居点成为幸存者的避难所，"在物质和情感上提供了缓冲，使他们能够避免与非幸存者发生不愉快的交往"（82）。斯特恩还讲述了土生土长的美国犹太人以同情和理解的态度对待格里尼人的故事。本书的重点是格林一家在文兰的生活，因此关于大屠杀经历的材料很少；这不是本书的主题。然而，这些幸存者在欧洲所面临的强烈而深刻的破坏和损失，当然以复杂多样的方式延续到了他们的美国生活中。有悲伤，有对亲情的渴望，而他们的数百名家庭成员已被杀害；有难以言表的创伤、噩梦，以及对即将失去所爱之人的深深恐惧。斯特恩在评论几十年前拍摄的一部关于格里尼一家的纪录片时写道，只关注他们的 "创伤及其影响 "是 "只讲述了故事的一部分"（226-227）。斯特恩恪守这一格言，以优美的笔触，甚至是优雅的笔调描写了这些家庭。我们看到，格里尼一家在自己的生活中扮演着代理人的角色，他们建立亲属网络，开辟生计，纪念失去的亲人，并像所有移民一样适应环境。因此，家禽养殖者养鸡、卖鸡蛋、建立犹太教会堂和互助会、策划文化活动、送孩子参加夏令营、在困难时期为自己辩护（甚至在华盛顿特区）。他们创建了一个社区，其丑闻、庆典和斗争都被永恒地记录在案。最终，随着小规模家禽养殖业的崩溃，以及中产阶级的愿望将新生代吸引出文兰，这些家庭不得不学习新的方式来谋生。
{"title":"Speaking Yiddish to Chickens: Holocaust Survivors on South Jersey Poultry Farms by Seth Stern (review)","authors":"Marjorie N. Feld","doi":"10.1353/ajh.2023.a926218","DOIUrl":"https://doi.org/10.1353/ajh.2023.a926218","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>Speaking Yiddish to Chickens: Holocaust Survivors on South Jersey Poultry Farms</em> by Seth Stern <!-- /html_title --></li> <li> Marjorie N. Feld (bio) </li> </ul> <em>Speaking Yiddish to Chickens: Holocaust Survivors on South Jersey Poultry Farms</em>. By Seth Stern. New Brunswick: Rutgers University Press, 2023. x + 313 pp. <p><em>Speaking Yiddish to Chickens: Holocaust Survivors on South Jersey Poultry Farms</em> leads with an author's note by Seth Stern, a legal journalist <strong>[End Page 802]</strong> and editor at Bloomberg Industry Group, informing readers that his book began with a \"series of conversations that I had with my grandmother\" (ix). Stern's familial connection is central to this little-known chapter of American and American Jewish history, a period when Holocaust survivors—including his grandparents—settled in Vineland, New Jersey, and worked as poultry farmers striving to rebuild their lives in the United States. These were a few thousand of the 140,000 survivors who arrived in the United States after World War II, and they were known as Grine, \"a play on the Yiddish word for greenhorn\" (2).</p> <p>Based on oral histories and thorough archival research, Stern's book simultaneously captures individual lives and broader social currents. He tells the story of the Grine as but one chapter in the history of Jewish farming, which stretched back into the nineteenth century. It is the story, too, of Jewish philanthropic leaders who sought to demonstrate the potential social and economic contributions of Jewish immigrants by setting them up in an industry that required little startup capital. Poultry farming might help reduce the potential for xenophobia in crowded cities, these leaders thought, as \"every refugee placed on a farm was one less Jew who could be accused of taking an American's job\" (24).</p> <p>The story of the Grine intersects with the history of the transition from small-scale to industrial agriculture in the United States. Into the 1960s, these farmers boosted New Jersey's poultry industry, the \"top agricultural enterprise\" in the Garden State (166). The industry was gradually eclipsed by the large-scale farming and huge grocery stores that are the foundation of our (unsustainable) food system today.</p> <p>Finally, as the title suggests, this is also a story of Yiddish language and culture. \"Just as survivors in New York helped breathe new life into Yiddish theater,\" Stern writes, \"the Grine in Vineland helped revive Yiddish culture in an area\" where many had forgotten the language (156). There were, predictably, tensions with non-Jews and also with Jews who had lived in the U.S. for generations. Rural settlements such as the poultry farms in Vineland served as a refuge for survivors, \"a physical and emotional buffer that allowed them to avoid uncomfortable interac","PeriodicalId":43104,"journal":{"name":"AMERICAN JEWISH HISTORY","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2024-05-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140932082","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-05-07DOI: 10.1353/ajh.2023.a926214
Rachel B. Gross
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>Funny, You Don't Look Funny: Judaism and Humor from the Silent Generation to Millennials</em> by Jennifer Caplan <!-- /html_title --></li> <li> Rachel B. Gross (bio) </li> </ul> <em>Funny, You Don't Look Funny: Judaism and Humor from the Silent Generation to Millennials</em>. By Jennifer Caplan. Detroit: Wayne State University Press, 2023. x + 175. <p>In <em>Funny, You Don't Look Funny</em>, Jennifer Caplan skillfully applies literary theorist Bill Brown's Thing theory to American Jewish satire. A Thing, in Brown's usage, is "something broken, abandoned, or no longer useful," and Caplan traces how American Jewish writers and filmmakers represent Judaism and Jewishness as vital and meaningful, or as "dead and dysfunctional" (3). Without resorting to essentialism, Caplan draws a valuable distinction between humorists' treatment of Judaism, the religion of ritual and text, and Jews themselves. Her application of Thing theory in this way is a powerful new framework for analyzing American Jewish writers and creators that helps scholars—and hopefully American Jews themselves—move beyond tired Jewish communal conversations about pop culture, such as asking whether certain creators are "good for the Jews" or even how Jewish or how religious their creations are. Fundamentally, Caplan moves us away from declensionist views of American Jewish "assimilation" into a generic Protestant America. Instead, her analysis illuminates which aspects of American Jewish traditions and life humorists see as invigorative and which bear the brunt of their biting critiques.</p> <p>In contrast to several other theorists of Jewish humor, Caplan rightfully refuses any one model of Jewish humor that transcends time and space. In order to do so, <em>Funny, You Don't Look Funny</em> is organized around generational groups of humorists. While Caplan acknowledges that defining a generation is, at best, a slippery task, this structure helps her trace change over time. She finds Silent Generation humorists (Woody Allen, Joseph Heller, Philip Roth, and Bernard Malamud) caustically disparaging of Jewish sacred texts and rituals while protecting the amorphous concept of "Jewish peoplehood." Crucially, they have a profound understanding of the Judaism they Thingified; Caplan compellingly describes Allen and Heller's fiction as "midrash for atheists." Their stories ridicule scripture, faith, and religious practice but, in focusing on "the human stories behind the religious texts and traditions," they evince "a desire to preserve, and even protect, the Jewish people" (41). Like blasphemy, satire is not a lack of engagement but rather a certain kind of deep, if <strong>[End Page 793]</strong> ultimately dismissive, encounter with the object of its scorn. "You cannot properly make something a Thing if you do not fully understand it," Caplan
以下是内容的简要摘录，以代替摘要：评论者： Funny, You Don't Look Funny：Jennifer Caplan 著 Rachel B. Gross 译 Funny, You Don't Look Funny: Judaism and Humor from the Silent Generation to Millennials：从 "沉默的一代 "到 "千禧一代 "的犹太教与幽默。作者：詹妮弗-卡普兰。底特律：韦恩州立大学出版社，2023 年。x + 175.在《有趣，你看起来并不有趣》一书中，詹妮弗-卡普兰巧妙地将文学理论家比尔-布朗的 "事物 "理论应用于美国犹太讽刺作品。按照布朗的用法，"事物 "是指 "破碎的、被遗弃的或不再有用的东西"，卡普兰追溯了美国犹太作家和电影制作人如何将犹太教和犹太性表现为有生命力和有意义的，或表现为 "死气沉沉、功能失调 "的（3）。卡普兰没有诉诸本质主义，而是在幽默作家对待犹太教、宗教仪式和文本以及犹太人本身之间做出了有价值的区分。她以这种方式应用 "事情 "理论，为分析美国犹太作家和创作者提供了一个强大的新框架，有助于学者--希望也能帮助美国犹太人自己--超越有关流行文化的犹太社区性老生常谈，比如询问某些创作者是否 "对犹太人有益"，甚至询问他们的创作有多犹太化或有多宗教化。从根本上说，卡普兰让我们摆脱了将美国犹太人 "同化 "到一般新教美国的衰弱主义观点。相反，她的分析揭示了美国犹太人的传统和生活中哪些方面被幽默家们视为具有活力，哪些方面首当其冲受到他们尖锐的批评。与其他几位犹太幽默理论家相比，卡普兰正确地拒绝了任何一种超越时空的犹太幽默模式。为此，《滑稽，你看起来并不滑稽》围绕幽默家的世代群体展开。虽然卡普兰承认，定义一个世代充其量只是一个模糊的任务，但这种结构有助于她追踪随着时间推移而发生的变化。她发现 "沉默一代 "的幽默大师（伍迪-艾伦、约瑟夫-海勒、菲利普-罗斯和伯纳德-马拉穆德）在保护 "犹太民族 "这一模糊概念的同时，也对犹太教的圣典和仪式进行了尖刻的蔑视。最关键的是，他们对自己所蔑视的犹太教有着深刻的理解；卡普兰将艾伦和海勒的小说描述为 "无神论者的米德拉士"，令人信服。他们的故事嘲笑经文、信仰和宗教实践，但在关注 "宗教文本和传统背后的人性故事 "时，他们表现出 "维护甚至保护犹太民族的愿望"（41）。与亵渎神明一样，讽刺不是缺乏参与，而是与蔑视对象的某种深入接触，即使 [完] [第 793 页] 最终是不屑一顾。"卡普兰解释说："如果你不完全理解某件事情，你就无法正确地将其视为'事物'。"因为如果你对主体没有任何真正的了解，你怎么能知道某物曾经具有某种功能，而现在又失去了这种功能呢？(46).卡普兰笔下的 "沉默一代 "幽默作家和一些 "婴儿潮一代"--她认为他们在两代人之间徘徊--对犹太教和美国犹太人都非常了解，也许是太了解了。卡普兰对 X 代幽默大师和 21 世纪婴儿潮一代（詹妮弗-韦斯特菲尔德、乔纳森-特罗珀、内森-英格兰德、科恩兄弟和拉里-戴维）的分析尤其精彩。卡普兰认为，这些作家和电影制作人颠覆了 "沉默一代 "幽默大师的创作模式，他们发现宗教是有用的，可以服务于情感和心理目的，同时让犹太人自己成为他们的笑柄。卡普兰对他们作品中生命周期仪式的分析尤为有力，包括对割礼、成人礼和葬礼的描述。尤其是她对詹妮弗-韦斯特菲尔特（Jennifer Westfeldt）2001 年拍摄的电影《亲吻杰西卡-斯坦》（Kissing Jessica Stein）的精辟分析，帮助我理解了为什么这部电影对咄咄逼人的犹太母亲和神经质的犹太女儿的描写会让 21 世纪之交的美国犹太妇女感到耳目一新。与许多老一辈的讽刺作家不同，韦斯特费尔特的影片对犹太妇女的社会生活和家庭礼仪进行了温情而富有同情心的描写，甚至还温和地利用了一些陈规陋习。本书最后一章 "千禧一代下一步将杀死什么？"标题精彩，简短而富有启发性，让读者意犹未尽。卡普兰用"'查努卡之歌'世代 "这个富有洞察力的称谓为千禧一代犹太人贴上了标签，这群人在亚当-桑德勒（Gen X Adam Sandler）那首具有里程碑意义的小曲的影响下，理解了 "犹太人是一种很酷的东西"。
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Pub Date : 2024-05-07DOI: 10.1353/ajh.2023.a926208
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <ul> <li><!-- html_title --> Contributors <!-- /html_title --></li> </ul> <p><strong>John M. Dixon</strong> is associate professor of history at the College of Staten Island and the Graduate Center, City University of New York. A historian of colonial New York and the Atlantic world, and a former fellow of New York University's Goldstein-Goren Center for American Jewish History, he is currently completing a history of Jews in the early modern Americas.</p> <p><strong>Eric Eisner</strong> is a PhD student in the Johns Hopkins University Department of History. He has a BA from the University of Pennsylvania, an MPhil in American History from the University of Cambridge, and a JD from Yale Law School. His work has appeared in the <em>Journal of Religious History, Southern Jewish History, Law and History Review</em>, and the <em>Yale Law Journal</em>.</p> <p><strong>David Austin Walsh</strong> is a postdoctoral associate at the Yale Program for the Study of Antisemitism and a College Fellow at the University of Virginia. He is the author of <em>Taking America Back: The Conservative Movement and the Far Right</em>, which will be published in 2024 by Yale University Press.</p> <p><strong>Beth S. Wenger</strong> is Moritz and Josephine Berg Professor of History and associate dean for graduate studies in the School of Arts & Sciences at the University of Pennsylvania. She is the author of <em>History Lessons: The Creation of American Jewish Heritage</em> (Princeton University Press, 2010); <em>New York Jews and the Great Depression: Uncertain Promise</em>; and <em>The Jewish Americans: Three Centuries of Jewish Voices in America</em>. Wenger has worked on numerous public history projects, including museum exhibitions and documentary films.</p> <p><strong>Public History Review</strong></p> <p><strong>Rebecca Rossen</strong> is associate professor in the performance as public practice program in the department of theatre and dance at the University of Texas at Austin. She is the author of <em>Dancing Jewish: Jewish Identity in American Modern and Postmodern Dance</em> (Oxford University Press, 2014), which won the Oscar G. Brockett Prize for excellence in dance scholarship.</p> <p><strong>Book Reviews</strong></p> <p><strong>Marjorie N. Feld</strong> is professor of history at Babson College, where she teaches courses on US labor and gender history, food justice, and sustainability. Her forthcoming book is titled <em>Threshold of Dissent: A History of American Jewish Critics of Zionism</em>. <strong>[End Page ix]</strong></p> <p><strong>David A. Gerber</strong> is professor emeritus at the University of Buffalo (SUNY). He is the author of, among other titles, <em>American Immigration: A Very Short Introduction</em> (Oxford University Press, 2011) and, with Alan Kraut, <em>Ethnic Historians and the Mainstream: Shaping America's Immigration Story</em> (Rutgers U
{"title":"Contributors","authors":"","doi":"10.1353/ajh.2023.a926208","DOIUrl":"https://doi.org/10.1353/ajh.2023.a926208","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <ul> <li><!-- html_title --> Contributors <!-- /html_title --></li> </ul> <p><strong>John M. Dixon</strong> is associate professor of history at the College of Staten Island and the Graduate Center, City University of New York. A historian of colonial New York and the Atlantic world, and a former fellow of New York University's Goldstein-Goren Center for American Jewish History, he is currently completing a history of Jews in the early modern Americas.</p> <p><strong>Eric Eisner</strong> is a PhD student in the Johns Hopkins University Department of History. He has a BA from the University of Pennsylvania, an MPhil in American History from the University of Cambridge, and a JD from Yale Law School. His work has appeared in the <em>Journal of Religious History, Southern Jewish History, Law and History Review</em>, and the <em>Yale Law Journal</em>.</p> <p><strong>David Austin Walsh</strong> is a postdoctoral associate at the Yale Program for the Study of Antisemitism and a College Fellow at the University of Virginia. He is the author of <em>Taking America Back: The Conservative Movement and the Far Right</em>, which will be published in 2024 by Yale University Press.</p> <p><strong>Beth S. Wenger</strong> is Moritz and Josephine Berg Professor of History and associate dean for graduate studies in the School of Arts & Sciences at the University of Pennsylvania. She is the author of <em>History Lessons: The Creation of American Jewish Heritage</em> (Princeton University Press, 2010); <em>New York Jews and the Great Depression: Uncertain Promise</em>; and <em>The Jewish Americans: Three Centuries of Jewish Voices in America</em>. Wenger has worked on numerous public history projects, including museum exhibitions and documentary films.</p> <p><strong>Public History Review</strong></p> <p><strong>Rebecca Rossen</strong> is associate professor in the performance as public practice program in the department of theatre and dance at the University of Texas at Austin. She is the author of <em>Dancing Jewish: Jewish Identity in American Modern and Postmodern Dance</em> (Oxford University Press, 2014), which won the Oscar G. Brockett Prize for excellence in dance scholarship.</p> <p><strong>Book Reviews</strong></p> <p><strong>Marjorie N. Feld</strong> is professor of history at Babson College, where she teaches courses on US labor and gender history, food justice, and sustainability. Her forthcoming book is titled <em>Threshold of Dissent: A History of American Jewish Critics of Zionism</em>. <strong>[End Page ix]</strong></p> <p><strong>David A. Gerber</strong> is professor emeritus at the University of Buffalo (SUNY). He is the author of, among other titles, <em>American Immigration: A Very Short Introduction</em> (Oxford University Press, 2011) and, with Alan Kraut, <em>Ethnic Historians and the Mainstream: Shaping America's Immigration Story</em> (Rutgers U","PeriodicalId":43104,"journal":{"name":"AMERICAN JEWISH HISTORY","volume":"58 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2024-05-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140931994","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-05-07DOI: 10.1353/ajh.2023.a926212
Beth S. Wenger
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <ul> <li><!-- html_title --> Remarks on the Friedman Medal <!-- /html_title --></li> <li> Beth S. Wenger (bio) </li> </ul> <p><strong>2022 Lee Max Friedman Medal: Dr. Beth Wenger</strong></p> <p>The Lee Max Friedman Medal, established in memory of a past president of the American Jewish Historical Society, is awarded biennially to a scholar of American Jewish Studies for excellence in research and teaching, and for outstanding service to the field.</p> <p>Beth Wenger, the Moritz and Josephine Berg Professor of History at the University of Pennsylvania, was the recipient of this award in 2022. Dr. Wenger ranks among the leading historians of American Jews; her outstanding scholarship is matched by her leadership in several influential initiatives designed to disseminate knowledge of American Jewish history to a broad public. In addition to important books and articles about American Jewish life during the Great Depression, Jewish women and gender, and the formation of American Jewish historical consciousness, Wenger was one of the founding historians who created the core exhibition at the Weitzman National Museum of American Jewish History. She has also reached a considerable audience as author of <em>The Jewish Americans: Three Centuries of Jewish Voices in America</em>, the companion publication to the 2008 PBS documentary series.</p> <p>Wenger has displayed an almost peerless commitment to building and diversifying the field of American Jewish history. At her home academic institution, she served as the Jewish Studies Program's director for nearly a decade. She participated in the development of thematic fellowship years at Penn's Katz Center for Advanced Judaic Studies and at the University of Michigan's Frankel Institute for Advanced Judaic Studies. She has served as the chair of the Center for Jewish History's Academic Advisory Council, and as co-chair of the Jewish Women's Caucus of the Association for Jewish Studies. Finally, Wenger has contributed to the vitality of the American Jewish Historical Society, serving as the chair of its Academic Council from 2010-2014 and organizing two of its biennial conferences.</p> <p>Beth Wenger accepted the Friedman Medal at the 2022 Biennial Scholars Conference in American Jewish History, which was held that year at Tulane University in New Orleans. <em>American Jewish History</em> is please to print her remarks from that event. <strong>[End Page 781]</strong></p> <p>The following is a list of past awardees of the Lee Max Friedman Medal:</p> <table frame="void" rules="none"> <tr> <td align="left">Bernard Wax</td> <td align="left">1992</td> </tr> <tr> <td align="left">Henry L. Feingold</td> <td align="left">1994</td> </tr> <tr> <td align="left">Moses Rischin</td> <td align="left">1995</td> </tr> <tr> <td align="left">Arthur Goren</td> <td align="left">2000</td> </tr> <tr> <td align="left">Jeffrey S. Gurock and
以下是内容的简要摘录，以代替摘要： 关于弗里德曼奖章的讲话 贝丝-温格（Beth S. Wenger）（简历） 2022 李-马克斯-弗里德曼奖章：贝丝-温格博士 李-马克斯-弗里德曼奖章是为纪念美国犹太历史学会前任会长而设立的，每两年颁发一次给美国犹太研究领域的一位学者，以表彰其在研究和教学方面的卓越成就以及为该领域做出的杰出贡献。宾夕法尼亚大学莫里茨和约瑟芬-伯格历史学教授贝丝-温格于 2022 年获此殊荣。温格博士是美国犹太人历史学家中的佼佼者；与她杰出的学术成就相匹配的是，她领导了多项有影响力的活动，旨在向广大公众传播美国犹太历史知识。除了有关大萧条时期美国犹太人生活、犹太妇女和性别以及美国犹太人历史意识形成的重要著作和文章外，温格还是创建美国犹太历史博物馆核心展览的历史学家之一。作为《美国犹太人》（The Jewish Americans）一书的作者，她的读者群也相当广泛：该书是 2008 年美国公共广播公司系列纪录片的配套出版物。温格对美国犹太史领域的建设和多样化做出了无与伦比的贡献。在她的母校，她担任了近十年的犹太研究项目主任。她参与了宾夕法尼亚大学卡茨高级犹太研究中心（Katz Center for Advanced Judaic Studies）和密歇根大学弗兰克尔高级犹太研究学院（Frankel Institute for Advanced Judaic Studies）的专题奖学金年的发展。她曾担任犹太历史中心学术顾问委员会主席和犹太研究协会犹太妇女核心小组联合主席。最后，温格还为美国犹太历史学会的活力做出了贡献，在 2010-2014 年间担任该学会学术委员会主席，并组织了两次两年一度的会议。贝丝-温格在 2022 年美国犹太史双年展学者会议上接受了弗里德曼奖章，该会议于当年在新奥尔良杜兰大学举行。美国犹太史》特刊登她在会上的发言。[以下是李-马克斯-弗里德曼奖章历届获奖者名单： Bernard Wax 1992 Henry L. Feingold 1994 Moses Rischin 1995 Arthur Goren 2000 Jeffrey S. Gurock 和 Marc Lee Raphael 2002 Naomi W. Cohen 2004 Gerald SorinCohen 2004 Gerald Sorin 2006 Leo Hershkowitz 2008 Pamela S. Nadell 2010 Deborah Dash Moore 2012 Gail Reimer and the Jewish Women's Archive 2014 Jonathan Sarna 2016 Hasia Diner 2018 Riv-Ellen Prell 2020 [End Page 782] 非常感谢我在学术委员会和美国犹太历史学会的同事们。也谢谢你，莱拉，谢谢你慷慨的介绍和亲切的话语。能获此殊荣，我感到由衷的谦卑和荣幸。在我的职业生涯中，美国犹太历史学会一直是我宝贵的精神家园，我对那些在学会悠久而丰富的历史中给予支持的人们深表感谢。作为一名年轻学者，我记得来到美国犹太史学会档案馆时，发现这里的工作人员热情好客、积极参与，热心帮助初学者研究美国犹太人的历史。这种支持感贯穿了我的学术生涯。但是，美国犹太人研究会的意义远不止于其精彩的档案；对我来说，它一直是一个社区的源泉，为我的生活带来了珍贵的老师、朋友、同事和学生。我由衷地感谢这个学者团体多年来对我的培养。虽然我的家人本周末不在新奥尔良，但他们是我人生旅途中的重要组成部分，也是我取得成功的重要因素。我成长于一个医生家庭，对历史专业并不十分熟悉，但我在决定走上另一条道路时得到了无条件的支持。我的父母、兄弟姐妹和大家庭从一开始就鼓励我的兴趣，听我讲述的关于档案和写作的故事比他们想象的还要多，他们是我坚定不移的支持者。熟悉我的人都知道，我并不...
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Pub Date : 2024-05-07DOI: 10.1353/ajh.2023.a926215
David A. Gerber
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>The Jews of Summer: Summer Camps and Jewish Culture in Postwar America</em> by Sandra Fox <!-- /html_title --></li> <li> David A. Gerber (bio) </li> </ul> <em>The Jews of Summer: Summer Camps and Jewish Culture in Postwar America</em>. By Sandra Fox. Stanford: Stanford University Press, 2023. xii + 285pp. <p>Informed by personal experience as a camper and extensive research at all levels on the subject of Jewish summer camps, Sandra Fox has written an engaging book on the classic era of away-from-home Jewish summer camping that combines skillful analysis and intense examination of the post-World War II American Jewish experience. The context juxtaposes major threads in postwar Jewish and general American history: the effort to derive meaning from the Holocaust; the birth and ongoing difficulties surrounding the state of Israel; assimilation, growing secularism, and intermarriage; and participation in and unprecedented access to opportunity and consumer culture. Youth cultures founded upon mass entertainments, pop music, and clothing and personal grooming styles are an essential part of the story. Fox makes extensive use of social science, whether conceived within the Jewish communal or the academic worlds, to understand both the functions of camping for children and adolescents and the efforts of adults to bend the camping experience toward group social, political, and cultural ends. Readers will not be surprised to learn that in the light of theories of play and the ever-urgent <strong>[End Page 795]</strong> nature of Jewish group experience, play has been conceived not only as fun, but seriously purposeful. Camp directors and communal leaders sought to use the summer months to make young Jews more intensely Jewish amid the problematic circumstances of the postwar American diaspora. With two months, usually, in contrast to the week or two of Christian bible camps, Jewish camping seemed to be saying the entire summer was needed to achieve the purposes of salvage, reconstitution, reformation and celebration.</p> <p>Fox focuses on four types of postwar Jewish camps, coming from distinctive cultural and ideological directions. Descended from the liberationist passions conceived in nineteenth century Europe, Zionist camps had a prewar history but took on an especially vigorous existence after 1948. They fostered intense identification with Israel through furthering Hebrew language learning, loyalty to the Jewish homeland, and a muscular pioneering ethos. Yiddish culture camps, also with prewar origins in varieties of Jewish leftism and the culture of Eastern European Yiddishkeit, entered the postwar era with a special sense of urgency because of the destruction of their Old World demographic, political, and institutional foundations. Neither the ideologically inspired Zionist nor Yiddish camps were
以下是内容的简要摘录，以代替摘要：评论者： 夏日犹太人：夏日的犹太人：战后美国的夏令营和犹太文化》，作者 Sandra Fox David A. Gerber（简历）《夏日的犹太人：战后美国的夏令营和犹太文化》：夏令营与战后美国的犹太文化》。作者：桑德拉-福克斯。斯坦福大学出版社，2023 年：斯坦福大学出版社，2023 年。xii + 285页。桑德拉-福克斯以自己作为营员的亲身经历和对犹太夏令营各个层面的广泛研究为基础，撰写了这本引人入胜的著作，介绍了离家在外的犹太夏令营的经典时代，将娴熟的分析和对二战后美国犹太人经历的深入研究结合在一起。书中并列了战后美国犹太历史和一般美国历史的主要线索：从大屠杀中获得意义的努力；围绕以色列国的诞生和持续存在的困难；同化、日益增长的世俗主义和通婚；以及对机会和消费文化的参与和前所未有的接触。以大众娱乐、流行音乐、服装和个人打扮风格为基础的青年文化是故事的重要组成部分。福克斯广泛利用社会科学，无论是在犹太社区还是在学术界，来了解露营对儿童和青少年的作用，以及成年人为使露营体验达到群体的社会、政治和文化目的而做出的努力。读者不会惊讶地发现，根据游戏理论和犹太群体经验的紧迫性，游戏不仅被认为是有趣 的，而且是有严肃目的性的。夏令营的负责人和社区领袖们试图利用暑期几个月的时间，让年轻的犹太人在战后美 国散居地的问题环境中变得更加具有犹太人的特质。犹太夏令营通常为期两个月，与基督教圣经夏令营的一两周相比，犹太夏令营似乎在说，为了达到拯救、重建、改革和庆祝的目的，需要整个夏天的时间。福克斯重点介绍了四种战后犹太夏令营，它们来自不同的文化和意识形态方向。犹太复国主义营地源于 19 世纪欧洲的解放主义激情，在战前就已存在，但在 1948 年后尤为活跃。它们通过促进希伯来语的学习、对犹太家园的忠诚以及充满力量的开拓精神，培养了对以色列的强烈认同感。意第绪语文化阵营在战前也起源于各种犹太左翼主义和东欧意第绪语文化，进入战后时代后，由于其旧大陆的人口、政治和制度基础遭到破坏，这些文化阵营具有一种特殊的紧迫感。无论是受意识形态启发的犹太复国主义阵营还是意第绪语阵营，都对犹太教漠不关心（甚至意第绪语派也想方设法向安息日点头致意），但保守犹太教的拉玛营地和与改革犹太教有关的营地在宗教培养方面的努力尤为突出。这些营地试图阻止世俗主义浪潮的兴起，重申虔诚团体和犹太教堂的中心地位，同时保持一种不屈不挠的意愿，尝试用犹太礼拜传统来吸引儿童和青少年。在经典时期，这些营地由犹太人为犹太孩子经营并配备工作人员，保持着犹太式的身份，但并不以犹太社区为目的。这些夏令营非常注重体育和运动竞赛，其目的是锻炼男孩的意志，让他们为成年后在社会中的奋斗打下坚实的基础，而他们的父母并不完全愿意接受这个好消息，因为越来越多的人接受犹太人为普通的美国白人，他们的父母预计，由于反犹太主义的偏见，这些孩子会被挡在社会的大门之外。在福克斯的叙述中，有一条主线非常值得任何试图为成人目的引导年轻人的人注意，那就是成人目标与战后犹太青年日益增长的愿望之间的持续斗争，他们希望在犹太世界和普通美国人的世界中建立有存在意义的身份。成人社区领导层一直在构想各种本质主义的犹太特性，寻找那些在传统、实践和历史经验中被赋予真正真实性的公式，无论是在新的家园、东欧的棚户区，还是在犹太教中。A...
{"title":"The Jews of Summer: Summer Camps and Jewish Culture in Postwar America by Sandra Fox (review)","authors":"David A. Gerber","doi":"10.1353/ajh.2023.a926215","DOIUrl":"https://doi.org/10.1353/ajh.2023.a926215","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>The Jews of Summer: Summer Camps and Jewish Culture in Postwar America</em> by Sandra Fox <!-- /html_title --></li> <li> David A. Gerber (bio) </li> </ul> <em>The Jews of Summer: Summer Camps and Jewish Culture in Postwar America</em>. By Sandra Fox. Stanford: Stanford University Press, 2023. xii + 285pp. <p>Informed by personal experience as a camper and extensive research at all levels on the subject of Jewish summer camps, Sandra Fox has written an engaging book on the classic era of away-from-home Jewish summer camping that combines skillful analysis and intense examination of the post-World War II American Jewish experience. The context juxtaposes major threads in postwar Jewish and general American history: the effort to derive meaning from the Holocaust; the birth and ongoing difficulties surrounding the state of Israel; assimilation, growing secularism, and intermarriage; and participation in and unprecedented access to opportunity and consumer culture. Youth cultures founded upon mass entertainments, pop music, and clothing and personal grooming styles are an essential part of the story. Fox makes extensive use of social science, whether conceived within the Jewish communal or the academic worlds, to understand both the functions of camping for children and adolescents and the efforts of adults to bend the camping experience toward group social, political, and cultural ends. Readers will not be surprised to learn that in the light of theories of play and the ever-urgent <strong>[End Page 795]</strong> nature of Jewish group experience, play has been conceived not only as fun, but seriously purposeful. Camp directors and communal leaders sought to use the summer months to make young Jews more intensely Jewish amid the problematic circumstances of the postwar American diaspora. With two months, usually, in contrast to the week or two of Christian bible camps, Jewish camping seemed to be saying the entire summer was needed to achieve the purposes of salvage, reconstitution, reformation and celebration.</p> <p>Fox focuses on four types of postwar Jewish camps, coming from distinctive cultural and ideological directions. Descended from the liberationist passions conceived in nineteenth century Europe, Zionist camps had a prewar history but took on an especially vigorous existence after 1948. They fostered intense identification with Israel through furthering Hebrew language learning, loyalty to the Jewish homeland, and a muscular pioneering ethos. Yiddish culture camps, also with prewar origins in varieties of Jewish leftism and the culture of Eastern European Yiddishkeit, entered the postwar era with a special sense of urgency because of the destruction of their Old World demographic, political, and institutional foundations. Neither the ideologically inspired Zionist nor Yiddish camps were ","PeriodicalId":43104,"journal":{"name":"AMERICAN JEWISH HISTORY","volume":"43 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2024-05-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140932081","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-05-07DOI: 10.1353/ajh.2023.a926211
Eric Eisner
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <ul> <li><!-- html_title --> The Most Generous, Disinterested, and Philanthropic Motives:<span>Race and the 1826 Maryland Jew Bill<sup>1</sup></span> <!-- /html_title --></li> <li> Eric Eisner (bio) </li> </ul> <p>In the early nineteenth century, the Jewish elite in Baltimore grew increasingly frustrated with the official religious discrimination that hindered their political and civic advancement, and the political elite of the state increasingly came to view this species of discrimination as out of step with the spirit of the times. J. W. D. Worthington informed the 1824 session of the Maryland House of Delegates that when Samuel Etting, the son of Solomon Etting, a wealthy Baltimore Jew, wanted to study law, his father, "with pain in his heart and tears in his eyes, told him that he could not."<sup>2</sup> The <em>Baltimore Patriot</em> reported that a volunteer corps of riflemen elected Benjamin Cohen to be its captain. Cohen could not accept, and the militia company agreed to have no captain and to be commanded by a lieutenant instead.<sup>3</sup> Thomas Jefferson appointed Solomon's brother, Reuben Etting, to serve as the United States marshal for the State of Maryland.<sup>4</sup> But Reuben Etting was not eligible to be a lawyer, a captain in the state militia, a city councilman, or a member of a jury. He was Jewish, and Maryland did not allow Jews to hold government office or positions of public trust.<sup>5</sup> Worthington, in his speech to the Maryland legislature, asked in indignation, "Is not this an outrage on the age?"<sup>6</sup></p> <p>American states redrew the boundaries of political participation in the early nineteenth century. Before independence, most colonies restricted the right to vote and hold office to Christian men who owned <strong>[End Page 757]</strong> property. The limited egalitarian spirit of the early republic swept away most religious restrictions on suffrage and weakened or eliminated many property requirements, but, as the nineteenth century dawned, property qualifications remained common, and several states continued to impose religious tests for public office. An ideology of White male citizenship advanced the new proposition that race and gender should be the sole determinants of political rights—a change that that politically empowered poor White men and religious minorities at the expense of free Black men with property. Throughout the antebellum period, conservative forces that defended the religious test and the property qualification proved increasingly powerless to stem the tide as the foundations of political rights shifted. The controversies over the property qualification, free Black rights, and the religious test collided dramatically in Maryland, particularly in the years-long and bitterly fought contest over a piece of legislation that supporters and opponents alike referred to as the "Jew Bill."<s
{"title":"The Most Generous, Disinterested, and Philanthropic Motives: Race and the 1826 Maryland Jew Bill","authors":"Eric Eisner","doi":"10.1353/ajh.2023.a926211","DOIUrl":"https://doi.org/10.1353/ajh.2023.a926211","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <ul> <li><!-- html_title --> The Most Generous, Disinterested, and Philanthropic Motives:<span>Race and the 1826 Maryland Jew Bill<sup>1</sup></span> <!-- /html_title --></li> <li> Eric Eisner (bio) </li> </ul> <p>In the early nineteenth century, the Jewish elite in Baltimore grew increasingly frustrated with the official religious discrimination that hindered their political and civic advancement, and the political elite of the state increasingly came to view this species of discrimination as out of step with the spirit of the times. J. W. D. Worthington informed the 1824 session of the Maryland House of Delegates that when Samuel Etting, the son of Solomon Etting, a wealthy Baltimore Jew, wanted to study law, his father, \"with pain in his heart and tears in his eyes, told him that he could not.\"<sup>2</sup> The <em>Baltimore Patriot</em> reported that a volunteer corps of riflemen elected Benjamin Cohen to be its captain. Cohen could not accept, and the militia company agreed to have no captain and to be commanded by a lieutenant instead.<sup>3</sup> Thomas Jefferson appointed Solomon's brother, Reuben Etting, to serve as the United States marshal for the State of Maryland.<sup>4</sup> But Reuben Etting was not eligible to be a lawyer, a captain in the state militia, a city councilman, or a member of a jury. He was Jewish, and Maryland did not allow Jews to hold government office or positions of public trust.<sup>5</sup> Worthington, in his speech to the Maryland legislature, asked in indignation, \"Is not this an outrage on the age?\"<sup>6</sup></p> <p>American states redrew the boundaries of political participation in the early nineteenth century. Before independence, most colonies restricted the right to vote and hold office to Christian men who owned <strong>[End Page 757]</strong> property. The limited egalitarian spirit of the early republic swept away most religious restrictions on suffrage and weakened or eliminated many property requirements, but, as the nineteenth century dawned, property qualifications remained common, and several states continued to impose religious tests for public office. An ideology of White male citizenship advanced the new proposition that race and gender should be the sole determinants of political rights—a change that that politically empowered poor White men and religious minorities at the expense of free Black men with property. Throughout the antebellum period, conservative forces that defended the religious test and the property qualification proved increasingly powerless to stem the tide as the foundations of political rights shifted. The controversies over the property qualification, free Black rights, and the religious test collided dramatically in Maryland, particularly in the years-long and bitterly fought contest over a piece of legislation that supporters and opponents alike referred to as the \"Jew Bill.\"<s","PeriodicalId":43104,"journal":{"name":"AMERICAN JEWISH HISTORY","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2024-05-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140932399","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-05-07DOI: 10.1353/ajh.2023.a926210
John M. Dixon
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <ul> <li><!-- html_title --> Rethinking American Jewish Emancipation:<span>New Views on George Washington's Newport Letter<sup>1</sup></span> <!-- /html_title --></li> <li> John M. Dixon (bio) </li> </ul> <p>The idea that Jews overcame civil and political disabilities to achieve full citizenship status in the early United States is a central organizing principle of American Jewish historiography. Convention holds that North American Jews progressed steadily toward legal equality after first arriving in New Netherland in 1654. They incrementally earned de facto and de jure civil rights in Dutch, English, and British North America by lobbying authorities on both sides of the Atlantic, fighting court cases, and through their everyday practices. These rights allowed residency, a range of occupations, open religious worship, property ownership, and legal status in courts as witnesses and plaintiffs. Still, many colonial North American Jews were prohibited from holding public office and voting.<sup>2</sup> Political equality therefore arrived in North America only after the Revolution, with the federal Constitution of 1787, ratification of the Bill of Rights in 1791, and various constitutional developments at the state level delivering full citizenship to most Jewish adult men in the United States by the 1830s. In standard American Jewish historiography, this achievement of civil and political rights functions as a major teleological outcome of the pre-1840 period.<sup>3</sup></p> <p>A well-established sequence of primary sources undergirds this conventional narrative of American Jewish emancipation.<sup>4</sup> Starting with <strong>[End Page 731]</strong> mid–seventeenth-century documents such as the 1655 petition of Amsterdam Jewish leaders to the Dutch West India Company that prevented an expulsion of Jews from New Netherland and a successful 1657 Jewish request for burgher rights in New Amsterdam, the sequence runs through New York's 1777 state constitution to Maryland's 1826 "Jew Bill," or "Act to extend to the sect of people professing the Jewish religion, the same rights and privileges enjoyed by Christians."<sup>5</sup> President George Washington's 1790 letter to the Jews of Newport, Rhode Island stands out as the major highlight of the series and firmly attaches the history of American Jewish emancipation to that of the United States. A quotable founding-era declaration of religious freedom and Jewish inclusion, it contains what is surely the most famous sentence in early American Jewish history: "For happily the Government of the United States, which gives to bigotry no sanction, to persecution no assistance requires only that they who live under its protection should demean themselves as good citizens, in giving it on all occasions their effectual support."<sup>6</sup></p> <p>After going unquestioned for decades, this traditional understanding of
{"title":"Rethinking American Jewish Emancipation: New Views on George Washington's Newport Letter","authors":"John M. Dixon","doi":"10.1353/ajh.2023.a926210","DOIUrl":"https://doi.org/10.1353/ajh.2023.a926210","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <ul> <li><!-- html_title --> Rethinking American Jewish Emancipation:<span>New Views on George Washington's Newport Letter<sup>1</sup></span> <!-- /html_title --></li> <li> John M. Dixon (bio) </li> </ul> <p>The idea that Jews overcame civil and political disabilities to achieve full citizenship status in the early United States is a central organizing principle of American Jewish historiography. Convention holds that North American Jews progressed steadily toward legal equality after first arriving in New Netherland in 1654. They incrementally earned de facto and de jure civil rights in Dutch, English, and British North America by lobbying authorities on both sides of the Atlantic, fighting court cases, and through their everyday practices. These rights allowed residency, a range of occupations, open religious worship, property ownership, and legal status in courts as witnesses and plaintiffs. Still, many colonial North American Jews were prohibited from holding public office and voting.<sup>2</sup> Political equality therefore arrived in North America only after the Revolution, with the federal Constitution of 1787, ratification of the Bill of Rights in 1791, and various constitutional developments at the state level delivering full citizenship to most Jewish adult men in the United States by the 1830s. In standard American Jewish historiography, this achievement of civil and political rights functions as a major teleological outcome of the pre-1840 period.<sup>3</sup></p> <p>A well-established sequence of primary sources undergirds this conventional narrative of American Jewish emancipation.<sup>4</sup> Starting with <strong>[End Page 731]</strong> mid–seventeenth-century documents such as the 1655 petition of Amsterdam Jewish leaders to the Dutch West India Company that prevented an expulsion of Jews from New Netherland and a successful 1657 Jewish request for burgher rights in New Amsterdam, the sequence runs through New York's 1777 state constitution to Maryland's 1826 \"Jew Bill,\" or \"Act to extend to the sect of people professing the Jewish religion, the same rights and privileges enjoyed by Christians.\"<sup>5</sup> President George Washington's 1790 letter to the Jews of Newport, Rhode Island stands out as the major highlight of the series and firmly attaches the history of American Jewish emancipation to that of the United States. A quotable founding-era declaration of religious freedom and Jewish inclusion, it contains what is surely the most famous sentence in early American Jewish history: \"For happily the Government of the United States, which gives to bigotry no sanction, to persecution no assistance requires only that they who live under its protection should demean themselves as good citizens, in giving it on all occasions their effectual support.\"<sup>6</sup></p> <p>After going unquestioned for decades, this traditional understanding of ","PeriodicalId":43104,"journal":{"name":"AMERICAN JEWISH HISTORY","volume":"62 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2024-05-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140932089","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-05-07DOI: 10.1353/ajh.2023.a926216
Jessica Kirzane
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>Zelda Popkin: The Life and Times of an American Jewish Woman Writer</em> by Jeremy D. Popkin <!-- /html_title --></li> <li> Jessica Kirzane (bio) </li> </ul> <em>Zelda Popkin: The Life and Times of an American Jewish Woman Writer</em>. By Jeremy D. Popkin. Lanham, Maryland: Rowman & Littlefield, 2023. xx + 277 pp. <p>Zelda Popkin is an author whose writing should be recognized as having major significance for American Jewish literary studies, gender studies, and beyond. As her biographer Jeremy D. Popkin explains, her writing was groundbreaking for its attention to major events in twentieth-century Jewish life, combining her early journalistic experience with her role as a popular middlebrow novelist, and is further distinguished by its dogged insistence on centering women's perspectives—especially those that corresponded closely to the experiences of the author herself.</p> <p>Popkin's biography offers descriptions of several of Zelda Popkin's novels as well as archival evidence that describes a broader context for the author herself, including her approach to work and to parenting. Her mid-century detective novels featuring female protagonist Mary Carner showcased a woman's ingenuity early in the inception of the popular genre. Her World War II novel <em>The Journey Home</em> (1945) was a bestseller significant for exploring the experiences not only of combat veterans but also of civilian women. Her <em>Small Victory</em> (1947) was a very early depiction of European Holocaust survivors in DP camps, and she continued to engage with the subject of the Holocaust and Jewish and life more broadly. Her novel <em>Quiet Street</em> (1951), a very early novel about the creation of the State of Israel, was an assessment of Jewish characters not as the romanticized, exotic figures of Leon Uris's <em>Exodus</em>, but as everyday men and women who exhibited courage and toughness both in fighting and in everyday life during extraordinary circumstances. Her novel <em>Herman Had Two Daughters</em> (1968) a multigenerational saga of American Jewish life, depicted Jewish women as independent individuals and was singular in its critique of American Jewish institutions and their relationship to philanthropy.</p> <p>Jeremy D. Popkin demonstrates that Zelda Popkin's writing and work covered a wide swath of American Jewish history and illustrates with particularity and intimacy some of the trends that writers of broader histories have explained on a large-scale level, such as changing roles of women in the workplace and domestic life and American Jewish perspectives on the Holocaust and Israel. Additionally, scholars working in the field of Jewish organizational life will find much to explore in his descriptions of the professional lives of Zelda and her husband Louis Popkin as public relations professionals wor
以下是内容的简要摘录，以代替摘要：评论者： 泽尔达-波普金：杰里米-D.-波普金（Jeremy D. Popkin）著，杰西卡-柯赞（Jessica Kirzane）译，塞尔达-波普金：美国犹太女作家的生活与时代：一位美国犹太女作家的生活与时代》。作者：杰里米-D-波普金。马里兰州兰哈姆：Rowman & Littlefield，2023 年。xx + 277 页。泽尔达-波普金是一位作家，她的写作应被视为对美国犹太文学研究、性别研究以及其他研究具有重要意义。正如她的传记作者杰里米-D-波普金（Jeremy D. Popkin）所解释的，她的写作具有开创性，因为她关注 20 世纪犹太人生活中的重大事件，将她早期的新闻报道经验与她作为通俗中产阶级小说家的角色结合在一起。波普金传记》对泽尔达-波普金的几部小说进行了描述，并提供了档案证据，描述了作者本人更广泛的背景，包括她对待工作和养育子女的方式。她在本世纪中期创作的侦探小说以女主角玛丽-卡纳（Mary Carner）为主角，在这一流行体裁诞生之初就展示了女性的聪明才智。她的二战小说《回家之旅》（1945 年）是一本畅销书，不仅探讨了退伍军人的经历，也探讨了平民妇女的经历。她的《小胜利》（1947 年）很早就描写了欧洲大屠杀幸存者在集中营中的生活，之后她继续涉足大屠杀以及更广泛的犹太生活题材。她的小说《安静的街道》（Quiet Street，1951 年）是一部关于以色列国建立的早期小说，书中对犹太人的评价不是莱昂-尤里斯（Leon Uris）《出埃及记》（Exodus）中浪漫化的异国人物，而是在特殊环境下在战斗和日常生活中表现出勇气和坚韧的普通男女。她的小说《赫尔曼有两个女儿》（Herman Had Two Daughters，1968 年）是一部多代同堂的美国犹太生活传奇，将犹太妇女描写成独立的个体，并对美国犹太机构及其与慈善事业的关系进行了独特的批判。杰里米-D.-波普金证明，泽尔达-波普金的写作和作品涵盖了美国犹太历史的广泛领域，并以其特殊性和亲切感说明了广义历史作家所解释的一些大规模趋势，如妇女在工作场所和家庭生活中的角色变化以及美国犹太人对大屠杀和以色列的看法。此外，从事犹太组织生活领域研究的学者会从他对泽尔达和她的丈夫路易斯-波普金在二十世纪初作为公共关系专业人士为联合分配委员会、犹太和解委员会和其他机构工作的职业生活的描述中发现许多值得探索的东西，而研究美国犹太新闻业的学者 [完 第 798 页] 会欣赏他对她为《美国希伯来语》和其他刊物撰写的文章的报道。那些对妇女的家庭角色和关系史感兴趣的人将会欣赏书中对泽尔达-波普金在迅速变化的对母亲的期望中遇到的挫折以及她作为寡妇的经历的描写。最重要的是，杰里米-D-波普金有力地证明了这位作家的重要性，她是一位先驱作家，其作品一直未得到充分研究。作为一名历史学家，他的写作重点不是文本本身，而是文本的写作和出版历史，以及文本的接受情况（有时令人失望）。传记作者认为，她的作品之所以失宠，是因为其通俗、中庸的取向，也是因为作者希望将她笔下的犹太人物正常化，将其塑造成普通的美国人，而不是将犹太人塑造成英雄或悲剧人物。他将泽尔达-波普金的作品与菲利普-罗斯、莱昂-尤里斯和劳拉-Z-霍布森等作家的作品进行了有益的比较，以便更好地将其主题与这些同时代知名作家的作品进行比较。这本传记有些与众不同，因为作者与作者的祖母非常亲近，而且在叙述她的生平事迹及其意义时，还加入了作者的个人回忆和家庭档案。这为读者提供了对泽尔达-波普金个人生活，尤其是晚年生活的深入了解。他将自己的个人记忆和家庭档案融入到对祖母生平事迹及其意义的叙述中。
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Pub Date : 2024-02-29DOI: 10.1353/ajh.2023.a920594
Ellen Eisenberg
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>100 Years of Sephardic Los Angeles</em> <!-- /html_title --></li> <li> Ellen Eisenberg (bio) </li> </ul> <em>100 Years of Sephardic Los Angeles</em>, A Project of the UCLA Alan D. Leve Center for Jewish Studies ( 2020), sephardiclosangeles.org. <p>Showcasing "the vibrancy of Sephardic culture in the City of Angels, and…its astonishing diversity, past and present," the two dozen essays featured in <em>100 Years of Sephardic Los Angeles</em> disrupt traditional tropes of American Jewish history. Those who associate Sephardim principally with colonial America will discover recent waves of Sephardic immigrants: early twentieth-century Ottomans; postwar refugees from the Balkans, Greece, and Italy; and late twentieth-century Middle Easterners and North Africans. The project also disrupts New York–centric tropes by demonstrating Los Angeles's significance as a Jewish immigrant center and pushing back on the "Ashkenazi story" to "rewrite the Jewish history of Los Angeles."</p> <p>Co-curators Sarah Abrevaya Stein and Caroline Luce define "Sephardic" broadly on the "Welcome" page to include not only descendants of Spanish Jews scattered by the 1492 expulsion, but also natives of North Africa and the Middle East. Prioritizing personal and familial over institutional stories, the essays reveal how these communities "worked and relaxed, socialized and served their city, prayed and performed, came to understand themselves as Jews, and as Angelenos." The project asks how "these two cultural forces—one Jewish, Mediterranean and Middle Eastern and the other the global crossroads of Southern California—shaped one another." The co-curators encourage "meandering" through essays organized under seven overlapping themes: "Journeys," "Landscapes," "Leisure," "Style," "Sounds," "Practices," and "Foundations." Thus, one might find Saba Soomekh's "To Be an Iranian Jewish Bride," directly from the home page or through the "Journeys," "Practices," or "Styles" pages.</p> <p>Written by historians, linguists, anthropologists, ethnomusicologists, curators, and artists, as well as scholars of literature, religion, and, of course, Jewish and Sephardic studies, the essays range widely. Some combine scholarly expertise with personal connection. For example, Simone Salmon's "Emily Sene's Sephardic Mixtape" allows visitors to hear music from informal outdoor gatherings led by Salmon's great grandfather, Isaac Sene, and recorded by his wife, Emily, between the 1940s and the 1970s. Through these recordings, supplemented by more recent videos <strong>[End Page 689]</strong> of the author's Ladino ensemble, Salmon traces the journeys of people and music from Turkey to Cuba to New York to Los Angeles. Similarly, Regine Basha's "Life of the Party" draws on family traditions—and home movies—to construct "a narrative archive of Iraqi Jewry
以下是内容的简要摘录，以代替摘要：评论者： 100 Years of Sephardic Los Angeles Ellen Eisenberg (bio) 100 Years of Sephardic Los Angeles, A Project of the UCLA Alan D. Leve Center for Jewish Studies ( 2020), sephardiclosangeles.org。100 Years of Sephardic Los Angeles》中的二十多篇文章展示了 "天使之城塞法迪文化的活力，以及......其过去和现在惊人的多样性"，打破了美国犹太历史的传统套路。那些主要将塞法尔人与美国殖民地联系在一起的人将会发现最近的塞法尔移民浪潮：20 世纪早期的奥斯曼人；战后来自巴尔干半岛、希腊和意大利的难民；以及 20 世纪晚期的中东人和北非人。该项目还打破了以纽约为中心的陈规，展示了洛杉矶作为犹太移民中心的重要意义，并回击了 "重写洛杉矶犹太历史 "的 "阿什肯纳兹故事"。在 "欢迎 "页面上，联合策展人莎拉-阿布拉瓦亚-斯坦因（Sarah Abrevaya Stein）和卡罗琳-卢斯（Caroline Luce）对 "塞法迪（Sephardic）"做了宽泛的定义，不仅包括 1492 年被驱逐出境的西班牙犹太人的后裔，还包括北非和中东的本地人。这些文章以个人和家庭故事为主，而非机构故事，揭示了这些社区如何 "工作和休闲、社交和服务于他们的城市、祈祷和表演，如何理解自己作为犹太人和安吉拉人的身份"。该项目询问 "这两种文化力量--一种是犹太、地中海和中东文化，另一种是南加州的全球十字路口文化 "是如何相互影响的。联合策展人鼓励 "漫游"，在七个相互重叠的主题下撰写论文："旅程"、"风景"、"休闲"、"风格"、"声音"、"实践 "和 "基础"。因此，人们可以直接从主页或通过 "旅程"、"实践 "或 "风格 "页面找到萨巴-苏梅克（Saba Soomekh）的《做一个伊朗犹太新娘》（To Be an Iranian Jewish Bride）。这些文章由历史学家、语言学家、人类学家、民族音乐学家、策展人和艺术家，以及文学、宗教学者撰写，当然还有犹太和塞法尔迪研究学者，内容广泛。有些文章将学术专长与个人联系相结合。例如，Simone Salmon 的 "Emily Sene's Sephardic Mixtape"（艾米丽-塞内的塞法尔混音带）让参观者听到了由 Salmon 的曾祖父艾萨克-塞内（Isaac Sene）领导的非正式户外聚会的音乐，这些音乐是由他的妻子艾米丽（Emily）在 20 世纪 40 年代至 70 年代录制的。通过这些录音以及作者的拉迪诺乐团的最新视频 [第 689 页结束]，萨尔蒙追溯了从土耳其到古巴、从纽约到洛杉矶的人与音乐的旅程。同样，雷金-巴沙（Regine Basha）的 "派对生活 "利用家庭传统和家庭电影，"通过音乐、派对和食物，构建了散居国外的伊拉克犹太人的叙事档案"。这对音乐随笔体现了项目的目标，即 "游览 "洛杉矶塞法迪犹太人 "最独特、最亲切的一面"。文章分为 "休闲"、"风格 "和 "风景 "三组，通过社区和个人记录来探讨塞法迪人的社会/文化生活和身份。因此，茱莉亚-菲利普斯-科恩（Julia Philips Cohen）研究了 "土耳其之夜 "筹款会和 "东方舞会 "等活动，在这些活动中，社区成员们穿上羽绒服和长袍，"表演他们与原籍国的关系"。蕾切尔-史密斯（Rachel Smith）的 "塞法迪犹太人和休闲民主化 "一文记录了野餐、后院聚会和一日游等繁忙的日程如何在一个气候有利于户外活动的城市建立起社区纽带和支持网络。Lior Sternfeld 的 "洛杉矶伊朗犹太人 "侧重于商业文化和文化生产，展示了犹太企业家对更广泛的伊朗移民社区的影响。尽管该项目没有提供全面或线性的历史，但文章记录了构成这一多元化社区的特定群体的到来和建立。该项目中的文章重点介绍了来自土耳其、摩洛哥、伊朗、叙利亚、希腊、突尼斯、罗兹和巴尔干地区的移民--有些文章通过特定的移民或家庭进行介绍，有些文章则从更广泛的角度进行介绍。专题文章通过劳工史、跨国商业网络、居住模式、礼仪习俗、美国出生后裔的民族旅游以及报纸来探讨身份认同。因此，布莱恩-科尔森（Bryan Kirschen）的 "在洛杉矶阅读拉迪诺语"（Reading Ladino in Los Angeles）一文不仅从报纸内容的角度，还通过语言和字母的选择，探讨了印刷文化在协商塞法迪人身份认同中的作用。几位撰稿人将塞法尔迪人塑造成洛杉矶及其他地区的文化影响者。尤其引人入胜的是卢斯的《"东方 "犹太人在洛杉矶的前沿》（"'Oriental' Jews on the Frontier of Los Angeles"）。
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Pub Date : 2024-02-29DOI: 10.1353/ajh.2023.a920588
Devin E. Naar
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <ul> <li><!-- html_title --> The (Mis)representation of Sephardic Jews in American Jewish Historiography <!-- /html_title --></li> <li> Devin E. Naar (bio) </li> </ul> <p>Nearly seventy years ago, in 1954, a landmark American Jewish Historical Society (AJHS) conference commemorated the tricentennial of Jewish presence in North America. In his opening address, "The Writing of American Jewish History," Salo Wittmayer Baron, who was the first professor of Jewish history at a US university (Columbia) and was then serving as AJHS's president, advanced a new vision for the field. Scholars, argued Baron, must move beyond apologetics and filiopietism to professionalize American Jewish history. To achieve this goal, Baron urged "thorough investigation" of sources in the main American Jewish languages among which he included not only Hebrew, Yiddish, and German, but also Spanish—a language of those colonial-era Jews whose arrival in 1654 the conference celebrated—and Ladino, the language of the majority of the Jews from the Ottoman Empire who arrived in the United States in the early twentieth century. Only through engagement with primary sources, he argued, would "wiping out the memory of entire segments of American Jews" be averted.<sup>1</sup></p> <p>By invoking both Spanish and Ladino, Baron alluded to a seeming paradox at the center of the field of Jewish history, including American Jewish history. Certain groups identified today as "Sephardic Jews"—medieval Spanish Jews as well as Spanish and Portuguese Jews and their descendants who migrated to Western Europe and the Americas in the early modern period (Western Sephardim)—have resided at the center of Jewish studies. In contrast, others often identified today as "Sephardic Jews"—Jews from the Ottoman Empire who spoke Ladino (Eastern <strong>[End Page 519]</strong> Sephardim), as well as other Jews from Muslim societies and other non-Ashkenazi Jews sometimes classified as Sephardim—have resided at the margins.<sup>2</sup> Sarah Abrevaya Stein refers to this dynamic as one that pits the "Sephardic mystique" against the "Sephardic mistake," the latter imagining Jewish life since the seventeenth century in the Ottoman Empire and other Muslim societies as "monolithic, static, tangential to the larger Jewish world, and of little interest to the scholar of Jewish history."<sup>3</sup></p> <p>A vast literature has developed around the allure and mystique of the first group of Sephardim that traces back to the founding of Jewish studies as an organized discipline during the nineteenth century in German-speaking lands.<sup>4</sup> To prove their worthiness, to combat antisemitism and claims that Jews were not European but merely the continent's internal "Oriental," and to justify Jews' claims for civil and political rights, practitioners of <em>Wissenschaft des Judentums</em> elevated the Jews of medieval Spain—figur
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