It’s not too late to decorate!

Posted on December 9th, 2015 by

In a previous existence, I was in charge of decorating an historic house museum for “the holidays” every December.  This usually meant Christmas decorations, since it was a house built in the early 19th century for a family of Episcopalians.  However, the house is also the main museum of the Montgomery County Historical Society (Rockville, Md.) so we did our best to change things up, and incorporate the holiday traditions of 20th and 21st century County residents.

Thus, in 2013 we decorated the parlor as if it were ready for a 1960s Chanukah celebration. I borrowed era-appropriate menorahs and dreidels from a few County families, but other elements were harder to come by.  Thank goodness for the internet and the public library, which provided me with some examples of vintage decorations (and the history behind them).  I found several variations (like this one) on bright and colorful “Happy Hanukkah” banners, which would suit the parlor walls – so, being well-versed in having to invent ‘antique’ decorations, I made my own banner.  Here it is, hanging on the wall of the circa 1815 Beall-Dawson House, above an 1840s pianoforte.

Photo courtesy of Montgomery History, Rockville, Maryland.

Photo courtesy of Montgomery History, Rockville, Maryland.

Why am I writing about this now, two years later?  Well, for one thing, it’s a chance to show off my craft skills; for another, it’s an opportunity to encourage you to look for – and make noise if you do not find –  Jewish history within ‘general’ history museums. But really, it’s because some of the sources I used in 2013 came from the JMM collections, via our online database, and last week I came across two of those fabulous images again:

Elayne Fedder, Bernice Friedman, Myrna Cardin, and Belle Legum at the JCC Volunteers’ Chanukah Party, circa 1970.  Donated by the JCC.  JMM# 2006.013.456

Elayne Fedder, Bernice Friedman, Myrna Cardin, and Belle Legum at the JCC Volunteers’ Chanukah Party, circa 1970. Donated by the JCC. JMM# 2006.013.456

Chanukah crafts at the JCC, circa 1970.  Donated by the JCC.  JMM#2006.013.274b

Chanukah crafts at the JCC, circa 1970. Donated by the JCC. JMM#2006.013.274b

These great photos prompted me to delve a little further into the collections, looking for even more holiday decorations.  Alas, we do not have an original paper banner, but I did find some helpful hints for making your own décor.  Many of the contemporary sources advise parents to make Chanukah – though not the most important of holidays – a bright and festive time for their children. Much has been written about the whys and hows of Chanukah celebrations in modern America, and I can hardly hope to cover it all in one blog post; but for now, it’s worth noting that as private and public Christmas decorations became more and more popular in the mid 20th century, so too did Chanukah decorations.

For example, in The Jewish Home Beautiful (The National Women’s League of the United Synagogue of America, 1941), the authors advise the liberal use of crepe paper flowers and streamers, or even “a large dreidel made out of parchment or crepe paper of many bright colors;” they continue, “the color scheme should be predominately orange, the usual color of the Hanukkah candles, with green or blue as a complementary color.”

In Happy Chanuko, a 1943 picture book written by Jane Bearman and published by the Union of American Hebrew Congregations (our copy was collected by Baltimore educator Louis L. Kaplan), the young protagonists are posed in front of a variety of decorative pieces, like this crepe paper streamer and electric Star of David.

“Happy Chanuko”, 1943. Louis L. Kaplan collection, donated by Efrem Potts. JMM#1995.192.158

“Happy Chanuko”, 1943. Louis L. Kaplan collection, donated by Efrem Potts. JMM#1995.192.158

Holiday decorating is not for everyone, and yes, Chanukah has already begun; but if this post has inspired you, I say it’s never too late to decorate! I’ll leave you with some instructions, and encouraging words, from the 1947 Hanukkah syllabus of the Holiday Institute for Jewish Mothers:

Decoration ideas, including wall streamers and a large star, from “The Holiday Institute for Jewish Mothers: Hanukkah,” (Bureau of Jewish Education, Buffalo, New York, December 1947).  Rabbi Uri Miller Collection, donated by Jerome Kadden.  JMM#1995.173.032

Decoration ideas, including wall streamers and a large star, from “The Holiday Institute for Jewish Mothers: Hanukkah,” (Bureau of Jewish Education, Buffalo, New York, December 1947). Rabbi Uri Miller Collection, donated by Jerome Kadden. JMM#1995.173.032

“There are so few ready-made decorations for Hanukkah one can purchase, and what fun would that be anyway! So with family cooperation, a little creativity and materials such as crepe paper, paste etc., it is surprising how well we can express our ideas. . . . We hope you will enjoy creating Holiday fun.  This is your Decoration Committee signing off and wishing you all a very Happy Hanukkah.

JoannaA blog post by Collections Manager Joanna Church. To read more posts by Joanna click HERE.

 

 

 

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Americanizing Chanukah

Posted on December 14th, 2012 by

A blog post by Historian Deb Weiner.

Last week, a reporter from the Jewish Times called to ask when Chanukah gift-giving first became popular in America. I had no clue, but I knew where to find the answer: in the book Wonders of America, by Jenna Weissman Joselit, a leading historian of American Jewish popular culture. I pulled the book off the shelf, looked up “Chanukah” in the index, and relayed the relevant details to the reporter. I thought it would be pertinent to share Joselit’s observations with you as well.

K2003.3.1a

In the first two decades of the twentieth century, Joselit writes, “more American Jews were inclined to experiment with Christmas than with Chanukah. Beguiled by its charms, they adorned their homes with greenery and eagerly exchanged gifts.” Along with other Americans, Jews ignored the religious meaning behind Christmas and enjoyed its “secularized, commodified, and mirth filled dimensions.” The holiday’s appeal was not limited to “well-established Jews”—it trickled down to immigrants as well. “According to the Jewish Daily Forward, a startlingly large proportion of new arrivals took quickly to the custom of giving Christmas presents, a practice allegedly as widespread as the exchange of Purim gifts. ‘Who says we haven’t Americanized,’ the paper quoted several immigrants as saying. ‘The purchase of Christmas gifts is one of the first things that proves one is no longer a greenhorn.’”

 

Hutzler’s gift box, 1997.83.9a

 

Jewish leaders tried to promote Chanukah as an alternative to Christmas, but “no amount of rhetorical excess could disguise the fact that Chanukah’s charms paled in comparison with those of Christmas.” Joselit does not identify who came up with the idea of giving gifts as part of celebrating Chanukah, or precisely when the custom took off, but gift-giving was clearly a key part of the holiday’s revival in the 1920s. That’s when Chanukah “began to come into its own as a notable Jewish domestic occasion and an exercise in consumption.” Not surprisingly, this was a time of upward mobility for the increasingly Americanized immigrants, who were looking for ways to combine their American and Jewish identities. What better way than to fit Chanukah into modern American consumer society?

K2000.4.1

Yiddish newspapers of the 1920s “carried dozens of tempting advertisements for Chanukah gifts, from automobiles to waffle irons.”  While advertisers saw Chanukah as a way to sell a wide array of products, newspaper editors saw the products as a way to sell Chanukah. Editorials encouraged readers “to add the exchange of presents to the roster of Chanukah customs.” As one newspaper counseled, “To command the attention and affection of Jewish children, the holiday must become an occasion for storytelling, gift-giving, and merrymaking.”

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In addition to its commercialization, Joselit writes, “a search for religious parity” proved to be the other key factor in Chanukah’s success in the years after World War II, “when it emerged not only as the Jewish antidote to Christmas but as its functional equivalent.” For second and third generation Americans, Chanukah became an important way to express Jewishness.  By the 1950s the celebration of Chanukah had become “one of the few Jewish ritual practices actually to grow rather than diminish in popularity.”

The perfect Chanukah gift, available from the Museum shop.

 Happy Chanukah everyone!

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Lost in Transliteration

Posted on December 12th, 2012 by

A blog post by Executive Director Marvin Pinkert.

I think I’ve finally adjusted to Hanukkah. I don’t mean “Hanukkah”, the holiday I’ve celebrated for 60 years, I mean “Hanukkah” the spelling that has become popular in my lifetime.

Taking the holiday decorations out of the closet is my annual reminder that transliteration can transform tradition.  I grew up with a beautiful blue banner that proudly proclaimed “Happy Chanukah” right above our menorah (a metal candle holder of very simple design that made up in weight what it lacked in elegance).  I never for a moment questioned the perfection of this spelling.

But in the 1980s, – when our kids were young and our old banner disheveled from years of Scotch tape being applied and removed – I had to purchase a new banner and discovered that a lot of options had been added to the transliteration list.  I settled on a multi-colored model with fringe and the phrase “Happy Hanuka”.  It appeared that this peculiar spelling was an aesthetic choice, as the nearly even number of letters allowed the Star of David that separated the words to be placed exactly in the middle.

For many years I continued to look for “Chanukah” cards (just one of my atavistic preferences – like my nostalgia for the German beer hall melody for “Adon Olam”).

Of course, Hanukkah and its problematic initial letter are not unique.  I understand that before we renovated the Lloyd Street Synagogue there was a lively discussion about “mikveh” vs. “mikvah”.  As a former volunteer for Congressman Abner Mikva, I confess that I would probably have come out on the losing side of this debate.

Hebrew transliteration is actually relatively straightforward compared to my experience in East Asian Studies.  I still cringe when I hear commercials for Toyota Camry (to rhyme with “lamb tree”).  The Japanese word is “kanmuri”, meaning “crown”, and there is no “‘a’-as-in-‘can'” sound in Japanese – the sound is “a” as in “Genghis Khan”.

Speaking of Genghis Khan, when I started studying history his birth name was Temujin.  But in many articles written today you will find that he was born Tiemuzhen.  This reflects one of the most dramatic changes in transliteration in the 20th century.  Until the thawing of relations with mainland China, most Western scholars used the Wade Giles system to romanize Chinese words (named for the British diplomats who developed and refined the system). The dominant system today is the “pinyin” system, the official transliteration practice of the People’s Republic of China.

In “pinyin”, Mao Tse Tung became Mao Zedong and Mah Jongg became Ma Jiang.  No matter how you spell it, it’s still fun to play (I mean “Mah Jongg” not “Mao Tse Tung”).  So I hope you’ll join us on December 25 when we all have “phun” at the Dragons and Dreidels program – no transliteration required.

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