Review: [untitled] Author(s): Jonathan D. Sarna Source:

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Review: [untitled]
Author(s): Jonathan D. Sarna
Source: Journal of American Ethnic History, Vol. 17, No. 3 (Spring, 1998), pp. 121-122
Published by: University of Illinois Press on behalf of the Immigration & Ethnic History Society
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Reviews
121
Having paved the way in Russia and Poland, East European Jewish women,
as American
to the
immigrants, would play major roles in the accommodation
New World of America. Here, they would negotiate the boundaries between the
cultures as agents of assimilation, embracing the consumer goods and leisure
pastimes that would define their new American families. At the same time, they
would act as buffers against the dissolution of the group, choosing to remain in
the immigrant milieu and later to prefer their own kind, setting limits, which
Jewish males would come to resent, to the project of assimilation.
In the concluding chapter, "The Sexual Politics of Jewish Identity," Hyman
turns to the highly uncomfortable juncture of antisemitism and misogyny.
She
men
to
Jewish
that
antisemitic
them
posits
responded
portrayals feminizing
by
creating negative representations of Jewish women. The result, she argues, was
that Jewish men constructed a modern Jewish identity that devalued women
and marked them as the Other in Jewish culture. (N.B. This discussion tellingly
resonates for those familiar with more recent Jewish authorities' hostility to the
contemporary Jewish feminism Hyman helped launch.)
An expansive work, sweeping across modern Jewish history from 1850 to
1950, this challenging book is essential reading for all concerned with the
historical intersections of gender, ethnicity, and modernity. Yet, I also recom
mend it to those for whom such historical scholarship rarely resonates. Contem
Jewish communal leaders are desperately
porary American
seeking paths to
Jewish life viable for the twenty-first century. Hyman's book points by illustra
tion of the past to how Jewish men and Jewish women who went before negoti
ated the very same questions puzzling their descendants today.
Pamela S. Nadell
American University
Portrait of American Jews: The Last Half of the 20th Century. By Samuel C.
Heilman. The Samuel & Althea Stroum Lectures in Jewish Studies. Seattle
& London: University
of Washington
Press, 1995. xvi + 190 pp. Tables,
index.
and
$30.00 (cloth); $17.95 (paper).
notes,
Samuel C. Heilman, now a distinguished American Jewish sociologist,
im
to the United States as a child in 1950, accompanied by his parents,
of the Nazi concentration camps. In this volume, based on the Stroum
that he delivered at the University
of Washington,
Heilman portrays
Jewish life in the decades since he arrived on these shores. The story
is one of declension,
and like so many other recent chroniclers of
contemporary trends inAmerican Jewish life, he is disheartened:
native born, they are
[T]oday the younger Jews are not just overwhelmingly
native Americans,
into
American
integrated
society and as such more dis
tant from public and civil Judaism and its more parochial manifestations
of
migrated
survivors
lectures
American
he tells
122
Journal of American
Ethnic History
/ Spring
1998
traditional observance and identity and even from an ethnic or political
it is
connection to Israel. If they represent the future of Judaism inAmerica,
a future that is significantly less Jewishly intense and involved, (p. 124)
Heilman's
earlier work, particularly his celebrated Synagogue Life (1973),
drew upon rich ethnographic data, focused on Orthodox Jews, and was heavily
influenced by the methodological
insights of Erving Goffman. Here, however,
he relies largely upon surveys, press reports, and intuition. His prose is lively
offer few surprises and leave
and his anecdotes telling, but his conclusions
many
questions
unanswered.
central thesis concerns "the emergence in the late sixties and the
who
Jews" (p.65): minimalists,
seventies of two distinct types of American
form the majority, and activists, a far smaller minority. How and why this
polarization came about he does not adequately explain, nor does he relate his
Heilman's
and others who discern similar trends in
findings to those of Robert Wuthnow
A People Divided: Judaism in
American religion generally. Jack Wertheimer's
America
which
(1993),
Contemporary
apparently appeared too late to be con
more
is
far
in
successful
this
sulted,
regard. Other students of contemporary
the
model
whether
Jewry question
bipolar
applies at all. In the new edition of
his Community and Polity (1995), for example, Daniel Elazar uses the same
data Heilman relies upon but comes up with five major categories of American
Jews, Contributors and consum
Jews, Participants, Affiliated
Jews?Integral
discerns positive trends in contemporary Jew
ers, and Peripherals (p.92)?and
ish life that elude Heilman entirely.
Heilman
is strongest when he abandons his charts to provide readers with
the mood and feel of the eras he evokes. He also contributes an original,
important and in some ways surprising analysis of the world he knows best:
contemporary Orthodox Judaism. But he is weak on history?a
misleading
is based on a
Governor Peter Stuyvesant
quotation from New Amsterdam's
quote taken from Time magazine
(p. 18)?and his analysis of contemporary data
on
too
relies
heavily
broad-gauged population surveys. Such qualitative changes
in Jewish life as feminism, spiritual renewal, the renaissance of Jewish learn
ing, and other difficult-to-quantify
religious developments all receive short-shrift.
Future historians may read Heilman's
"portrait" as something of a period
piece. It bespeaks the crisis of confidence that pervades the contemporary Ameri
can Jewish community and ends, as Howard Morley Sachar's A History of the
Jews in America (1992) also does, with a call to Zion. Coming from Heilman,
the child of Holocaust
survivors, the cri de coeur is particularly poignant and
am
to
"If
I
be
certain that my children and their children will con
revealing:
tinue to be actively Jewish," he concludes, "then the boat that brought my
family here toAmerica in 1950 may still have another trip tomake" (p. 164).
Jonathan
D.
Sarna
Brandeis University
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