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";s:4:"text";s:5865:""Assimilation in the United States: Nineteenth Century." endobj Thus, we can trace the assimilation process by examining changes in the names immigrants gave their offspring as they spent more time in the U.S. Our key finding is that for immigrants who arrived in the 1900s and 1910s, the more time they spent in the U.S., the less likely they were to give their children foreign-sounding names. The transformation during the nineteenth century of American German Jewish society, especially its collective ascent to the middle class and the economic and cultural consequences thereof, and the emergence and spread of Reform Judaism also significantly contributed to the changes in women’s lives. Jewish women’s benevolent societies continued to perform the traditional functions of the hevrot nashim but in significantly modified ways. a�$K�BW~sn�Y��xS.t�5u�0E��&��oVi��,_�ٳ�(�@l��8�=H8ѬP In consultation with leaders such as Jane Addams and Lillian Wald, the council opened settlement houses in immigrant neighborhoods in more than one dozen cities. “The Sociology and Historiography of Immigration.” In Immigration Reconsidered: History, Sociology, and Politics, edited by Virginia Yans-McLaughlin (1990); Muncy, Robyn. In the transformation of congregational charities into organized philanthropy, the women themselves had been primary actors enabled by the American conditions and encouraged by the rabbinic leaders of the Reform movement. Web page addresses and email addresses turn into links automatically. In three areas, these developments brought about the most visible changes in women’s position and activities: (1) the rapid urban-industrial growth of the United States and technological advances, resulting in a greater material affluence and new life-styles for the American middle class; (2) the progressive “feminization of religion” in the American Protestant and German Jewish-American, middle-class societies; and (3) further specialization and, especially, professionalization of public-sphere activities of American, including German Jewish middle-class women. Women as “saviors of Jewish religion” had assumed many diversified responsibilities as officers of religious school boards, and through fund-raising, community, educational, and sociocultural activities of temple sisterhoods. The female agents of this transformation did not explicitly challenge the separate-spheres model, but, as did their American Protestant sisters, they redrew the boundaries and thus altered the landscape of the female domestic realm by moving it into the public sphere of their ethnoreligious communities. This change at once reflected and expressed the collective ascent of German Jewish immigrant families from the ranks of petty entrepreneurs into mainstream middle-class and their acculturation to the dominant middle-class life-styles that had accelerated since mid-century. In the home, middle-class German Jewish women–mostly second generation and much better educated in Judaism than their immigrant mothers–had assumed control of children’s religious education, supervised their confirmation studies, and suggested interesting readings on Jewish religion. ]c\RbKSTQ�� C''Q6.6QQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQQ�� Z �" �� Echoing the American (Protestant) notion of womanhood as the natural wellspring of spirituality, Reform rabbis called upon Jewish women, “more responsive,” in the words of Rabbi Kaufmann Kohler, the main architect of the Reform movement’s Pittsburgh Platform (1885), “to the tender appeals of religious duty,” to become “the saviors of Jewish religion.” Similar normative representations of women as the bearers of Jewish tradition had come from the women themselves during their organizational meetings, in Jewish-American publications, and in literary works. The first nonsynagogual female Jewish society was founded in 1819 by Rebecca Gratz, a member of the Philadelphia Jewish upper class and an exceptionally independent-minded woman for her time. In contrast to the conventional understanding of this concept in which Old Country bonds, customs, and attachments are gradually replaced by mainstream American ways, assimilation is viewed here as a process whereby blended or ethnic—in this case, Jewish-American—identities, life-styles, and patterns of social relations emerge in the interplay between the immigrant group’s traditions and resources and those of the host society as they are adapted and used by the immigrants in pursuit of their goals. Encounter With Emancipation: The German Jews in the United States, 1830–1914 (1981); Diner, Hasia. That it was, precisely, the Americanization of the synagogue that, by making women active participants in its religious activities, contributed to the preservation of Jewish tradition in America is a good illustration of the accommodation of change and continuity in the process of ethnicization. Peddling, followed by the establishment of a stationary business, was the typical occupation of German Jewish immigrants during the first decades of their settlement in America. “Educating for ‘Proper’ Jewish Womanhood: A Case Study in Domesticity and Vocational Training, 1897–1926.” AJH 3 (1988): 572–599; Sochen, June Miller. <> %�� endobj �� JFIF ` ` �� C Turn-of-the-century Jewish domestic feminism, however, testified to the long distance traveled by German Jewish women from hevrot nashim of the 1820s to the greatly augmented scope and diversified forms and content of their religious and secular activities, gains in personal autonomy and self-confidence, the emergence of a collective identity based on class, gender, and ethnicity, and a sense of public responsibility. 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