As I prepare to leave my position as JWA’s Director of Public History after more than 12 years here, my mind keeps returning me back to the summer day in 2000 when I first stepped into the offices of the Jewish Women’s Archive. At the time, I was a disgruntled graduate student, disillusioned with life in the Ivory Tower and the academic study of women’s history. (Was a library really the best place to learn about women’s activism, I wondered?).
Last week, Rabbi Scott Perlo wrote a provocative article in the Washington Post in which he addressed the continuing discomfort that many Jews—even liberal, gender-equity-supporting ones—feel about female rabbis. He suggests that this puzzling phenomenon may be due to the central place nostalgia holds in many people’s feelings about Judaism. It comes as no surprise that this nostalgic vision does not include female rabbis.
A fire blazes through a garment factory. The building has too few exits and not enough fire escapes. Fire equipment cannot reach the fire. More than 100 people—many of them young women—die. Bodies, burnt beyond recognition, line the floor of a government building, awaiting identification.
If you’re thinking, “I know that story—it happened at New York’s Triangle Shirtwaist Company in 1911,” think again. Though the details fit the Triangle tragedy, the scene I’ve just described is the deadly fire at the Tazreen Fashions factory in Dhaka, Bangladesh, this past Saturday night.
In 1909, Jewish women revolutionized the American labor movement. Before the huge garment industry strike known as the “Uprising of the 20,000,” union leaders saw women workers as irrelevant to the labor movement because they did not fit into the model of the traditional male union member. But these garment workers, many of them young Jewish women, proved that women could, in fact, organize effectively and challenge working conditions, and in doing so, they expanded the definition of worker and union member.
Labor Day. In America, this holiday is more often associated with barbeques, sales, and the farewell to summer and white linen than with the contributions of workers. By design, it’s a less overtly political holiday than the workers’ holidays in Europe—the U.S. intentionally picked a day other than the International Workers’ Day of May 1st to avoid any whiff of radicalism.
Last week, I had the privilege of participating in a small, intense, and invigorating conference run by the Samuel Bronfman Foundation in partnership with the Shalom Hartman Institute. Provocatively titled “Why Be Jewish?” this year’s conference focused on the state of pluralism in the Jewish community.
One hundred and ten years ago today, something surprising happened. Jewish immigrant housewives in New York City—concerned and angry about a sharp rise in the price of kosher meat from 12 cents to 18 cents per pound—launched a kosher meat boycott that lasted nearly a month, spread to several other boroughs of New York, sparked violent riots and arrests, and attracted much media attention before ending with the successful lowering of meat prices.
Happy May Day! Originally, May Day was a pagan springtime festival, roots of which survive in the traditions of flower-festooned maypoles and the crowning of the “Queen of the May.” Since the late 19th century, it has also been a workers’ holiday. Though in the US it has been officially replaced (and I would argue, coopted) by Labor Day in September, May Day remains an occasion for social protest of many kinds.
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Jewish Women's Archive. " Judith Rosenbaum ." (Viewed on April 26, 2017) <https://jwa.org/blog/author/judith-rosenbaum>.