Posted on June 19th, 2013 by Rachel
A blog post by collections intern Erin Pruh. Erin is working with the Lloyd Street Synagogue archaeological collections this summer with Senior Collections Manager Jobi Zink.
This is a weird artifact that appeared while taking pictures of the Lloyd Street Synagogue archaeological excavation materials. most of the objects have been parts of bricks, glass or rusted nails, but this appears to be a bead.
The bead looked like it was made of bone, but I wanted to be sure, so I tested it.
One way to test, which there is a pretend picture of, is putting the end of the bone to your tongue – if it sticks, it’s bone. (No objects were actually licked in the making of this photoset.)
Another way, which is the way that was done, is putting it in water. If it floats, it’s wood – if it sinks, it’s bone.
It is, in fact, bone!
ETA: In response to some comments over on our facebook page: “I did more research when i got home – I had very little time to actually look into it before it was posted. had a friend of mine who is a bioanth look at pics and she says it’s not bone. It’s really hard to tell. It doesn’t look like any kind of ceramic that i have seen. i specialize in late prehistoric ceramics (grit and shell tempers). I was debating about it being clay – but considered it. The records don’t give any information and previous interns considered it possibly bone. Another option, which I am really skeptical about, is it being made from horn. I appreciate the input and will definitely look more into it. A pipe stem would fit the context. There are some records where past interns noted objects that would be from prehistoric context, such as a stone tool, which is missing…but there are no records that indicate that there was any prehistoric activity in this area. thanks for letting me know what it is!” -Erin
Posted on December 27th, 2012 by admin
This month?s Spotlight on Collections falls on hats.? The JMM has an extensive hat collection that includes: men?s hats, women?s hats, religious hats, kippa, ceremonial hats, military hats, political hats ? fancy, practical, unique, and mass produced.? You name it we?ve got it.? Some of the hats are in our collection because of the people who wore them and the part the hats played in the story of their lives, some of the hats are in our collection because they were produced by or for Jewish companies in Maryland.? This is only a small slice of our collection.? Enjoy.
Hat worn by Celia Josephson Naiman, c. 1940s/1950s. Courtesy of Lillian Naiman. 1985.131.6a
This hat belonged to Samuel Sakols and was purchased at Katz, a leading Baltimore clothier for men. The hat and the fancy clothes that go with it (also part of the JMM collection) were worn to High Holidays and Sabbath at Eden Street Shule, where Samuel was president. Courtesy of Blanche Sakols Schimmel. 1987.39.4
c. 1930's Brown felt cloche-style hat. Courtesy of Sophie Dopkin. 1987.124.4
1950s velour hat with veil with label that reads ?Schoen-Russell, Inc. Baltimore.? Courtesy of Mr. and Mrs. Gerson Eisenberg. 1987.126.15.
White Styrofoam boater-style hat used by the donor as a delegate at the UAHC convention in Baltimore, 1991. Courtesy of E.B. and Allan T. Hirsch, Jr. 1992.190.1.
Army cap worn by Morris Lieberman. Courtesy of Joan B. Woldman. 1995.26.2.
Rabbinical hat. Courtesy of Efrem M. Potts. 1995.192.6.
Hat from World War II WAC uniform. Courtesy of Shirley Rosenberg. 2008.20.1c.
Posted on December 20th, 2012 by admin
Our final post in the World War I series is a guest post provided by Jonathan Feng, who has graciously agreed to write a little bit about Jews serving in the Germany army. As always we’ll add in some images of photographs and objects from the JMM collection.
Group of men in the German army during World War I with Gertrude Strauss (nurse) taken at a hospital in Karlsruhe, Germany. Isidor Maier (donor’s father) is in the upper corner of picture. Courtesy of Meta Oppenheimer. 1998.74.1
My name is Jonathan Feng and I have been invited to guest blog by Jewish Museum of Maryland archivist Jennifer Vess about the First World War. I am an earnest civil servant whose only qualifications to weigh in on this matter is a short stint in a graduate program for public history and an unnatural fascination with spiked helmets and trench warfare.
The First World War (1914-1918) is a period of time which serves as a major demarcation between two eras. The nineteenth century was clearly over at the end of the First World War and the world was barreling into the twentieth century with a head of full of steam. Empires which had stood since the end of the medieval period (Russian Empire,Ottoman Empire, Austro-Hungarian Empire) found themselves disintegrated at the end. The grand nineteenth century empires ofGreat Britain and France were soon to follow in a few decades.
Cross-shaped WWI medal earned by Hugo Bessinger in Germany. Courtesy of Claire Beissinger. 2011.4.1
While the role of the Jewish people is well known in the Second World War and is well documented in mainstream scholarship, their role in the First World War is less known. John Keegan, the late military historian, only mentioned the Jewish people three times in his work on the First World War (pages 227, 302, and 344 should you care to look in your own personal copy of the book). Most likely, this is a result of the fact that mainstream scholarship has tended to focus on the major power structures and in the realm of politics and government, the representative Jewish population ranged from minimal to non-existent due to the fact that the Jewish population was, to put it very lightly, not well liked by their non-Jewish neighbors.
Postcard of German soldiers in World War I, boarding a train, c. 1914-1918. Courtesy of Mrs. Paul Kramer. 1994.72.15
This does not mean that the Jewish people did not make any significant contributions to the First World War. In 1916, due to a long-standing tradition of not being nice to the Jewish people, the German high command decided to do a census (Judenz’hlung or Jewish census) to verify their own pre-established belief that the Jewish people were not being good Germans and supporting the war. What they found was that the Jewish people were major participants in the conflict, with 10,000 Jewish men volunteering for service and approximately 100,000 Jewish men in total who served in the German military. The vast majority of them (roughly 78,000 to 80,000) served on the front lines of the First World War and more than 30,000 of them were decorated for their service. Twelve thousand of those Jewish soldiers lost their lives serving in the First World War. Many of those who served did so in the hopes that they would finally earn some respect from their fellow countrymen and prove that they were indeed proud Germans.
Hindenburg Cross, struck to commemorate all German soldiers who served in World War I). Awarded to Kaufmann Sigmund Guthorn. 1984.159.1a
Such would not be the case, though. After the onerous terms of the 1918 Treaty of Versailles were delivered and imposed by the Allied Powers, the German people were looking for reasons for their defeat. The Dolchstolegende or stab-in-the-back myth developed and categorized the Jewish population of Germany as saboteurs who undermined the German war effort on the home front and ultimately caused the defeat of Germany in the First World War. This supposed guilt of the Jewish people fueled more anti-Semitic attitudes and would contribute to the rise of Nazism in the interwar period in Germany.