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Californians Coloring outside Ethnic Lines, 1925-1955
A Social and Cultural History of the Jews of the San Francisco Bay Area
Multiethnic Neighborhoods in Early Twentieth-Century Los Angeles
Music, Race, and America

teaches about Jewish American literature and serves as an editor of the scholarly journal Philip Roth Studies. elizabeth burns coleman is a lecturer in communications and media studies at Monash University, where she lectures on freedom of communication and communication ethics. She has written numerous chapters and journal articles on blasphemy and the negotiation of the sacred and has coedited four books on this theme, Negotiating the Sacred: Blasphemy and Sacrilege in a Multicultural Society (2006), Negotiating the Sacred II: Blasphemy and Sacrilege in the Arts

cornerstone of Jewish food in America. This is not the healthiest or most varied diet, especially because the only green on the plate might be a token sprig of parsley, but it is a cuisine that has a strong emotional pull on Jewish Americans who want to hold on to their eastern European heritage. Many early Jewish households in America were observant and kept kosher kitchens. When not cooking traditional family recipes from memory, they relied on a few basic Jewish cookbooks recommended by friends and relatives. These no-nonsense volumes offered practical advice to

. See also African Americans; cultural identity; Oriental Mammy; Oriental- ism; yellowface Blackwell, Elizabeth, 42 Burke, Arleigh, 187 California State Board of Medical Exam- iners, 93–94, 99, 228n41. See also medical practice Chandler, Albert “Happy,” 1, 158 Chase, H. Joseph, 125 Cheung, Katherine, 123, 129 Chiang Kai-Shek, 119, 234n2 Chicago (Ill.), 4, 55–70, 71, 73, 83, 221n68; Chinese Americans in, 59, 217n22; School of Sociology, 220–21n66; “women adrift” in, 58, 217nn16–17. See also Hull House; Jewish American, physicians; Juve- nile Psychopathic Institute

the Law of return. In its hundred-page brief, the high Court argued that belief in Jesus as the messiah is the very issue that separates a Christian from a Jew, even for those who are born Jewish according to halakhah. Interestingly, most Jewish Israelis disagree with the high Court’s posi- tion, maintaining that believing Jesus is the messiah is not incompatible with being a Jew. similarly, a large proportion (34 percent) of Jewish Americans maintain that believing in Jesus as the messiah can be compatible with Judaism. Doctrine itself aside, perhaps the

culmination—of centuries of professional strategizing by canny klezmorim. Jewish American audiences outpaced the musicians in rapid shifts of taste, forcing the music ever further into the background of ethnic con- sciousness. The end of mass migration (1924) deprived the American scene of the vital influx of new musical energy from Europe. The volatil- ity of North American consumerism combined with the velocity of the Jewish rush from tenements to suburbs, setting off a series of cultural explosions in musical taste. All this was pushed by the accelerant called history

simplistic (and no doubt inaccurate) explana- tion of the differences between the three largest Jewish denominations of the last century: Conservative, Reform, and Orthodox. In college, I spent much more time in Orthodox envi- ronments, while simultaneously maintaining an allegiance to the liberal streams of my youth. For a Jewish American in the 1980s and 1990s, identifying as a liberal Jew— that is, as Reform, Conservative, or even Reconstructionist— was the norm. (The fact that I went to a Jewish parochial school and religious summer camp made me somewhat