Posted on April 27th, 2017 by Rachel
It isn’t only our historical collections that contain intriguing images. These three come from our institutional photo archives, showing a group of young students in costume at the Lloyd Street Synagogue in 1984.
They’re identified simply as “children from School #139 at the Lloyd Street Synagogue for Historic Baltimore Day, May 6, 1984.” A little research into City history shows that Historic Baltimore Day was held in May for about ten years, starting in 1980, with local students serving as tour guides at historic sites around Baltimore. According to the Sun, May 6, 1984 was the fourth annual event, sponsored by Baltimore Council of Historic Sites (later years were sponsored by the Peale Museum), with seventeen sites participating.
Public School #139 was also known as Charles Carroll of Carrollton Elementary School, located a few blocks away from us at Central and Lexington. It closed at some point recently; I haven’t pinpointed exactly when. Alas, our files don’t contain any further information about the event, the student participants, or their work. They clearly prepared themselves well, for they’re wearing name badges and carrying booklets, and look more than ready to tell visitors about our historic synagogue. Do any of our readers remember attending this event, as a visitor or a guide? Can anyone identify any of the young docents shown here?
A blog post by Collections Manager Joanna Church. To read more posts by Joanna click HERE.
Posted on February 23rd, 2017 by Rachel
Earlier this week I hosted a group of students from Johns Hopkins University who are taking a class exploring the theme of Museums and Social Responsibility. In addition to coursework and lectures, during which students discuss and debate the extent to which museums serve as vehicles for social change, students also participate in field trips to several museums where they have the opportunity to learn about the many different ways in which museums engage with their communities. Students are also expected to work with a museum of their choice to help design a project that helps a museum respond to a specific challenge.
Voices of Lombard Street
During their visit to the JMM, eight students toured our Voices of Lombard Street exhibit as well as the Lloyd Street Synagogue.
Programs Manager Trillion leads the tour of the Lloyd Street Synagogue.
We then spent the remainder of our time together in the Lloyd Street Synagogue (LSS) where we talked about how our Museum approaches community engagement through public and educational programs. Students were especially interested in learning about how even though the JMM mainly serves a Jewish audience (and our history and mission are directly tied to providing opportunities for Jewish visitors to connect to their heritage), we also are deeply committed to serving non-Jewish audiences and to providing a venue for discourse and discovery for visitors of diverse backgrounds.
The class checks out “The Synagogue Speaks”
When asked about a challenge that the JMM faces, we talked about how our staff has been searching for ways to animate the LSS beyond our regular public tours. For the past few months, staff has been in conversation with one another as well as with our colleagues at other historic sites and museums in an effort to reexamine our preconceived notions about what attracts visitors to visit and how we can conduct small scale programmatic experiments to help us engage new audiences. Students were interested in hearing about these conversations as they asked terrific questions and offered suggestions for new ideas.
We look forward to working with several of the students in the months ahead and to seeing what exciting new ideas they come up with!
A blog post by Deputy Director Deborah Cardin. To read more posts from Deborah click HERE.
Posted on January 25th, 2017 by Rachel
Ellen of Baltimore writes, “Your current exhibition [Beyond Chicken Soup: Jews and Medicine in America] is very interesting and extremely well done. I have a question that I wonder if you can answer. Why did Rabbi Lazaron want to stem the tide of Jewish students to medical schools?”
That question had us scratching our heads as well, so in the exhibition’s text panels we fudged. But I recently came across a letter by Rabbi Lazaron that may shed light on the matter.
Rabbi Morris Lazaron, n.d. Gift of David Weinberg, JMM 1988.012.036
First, a little background, primarily drawn from “The Jewish Problem in U.S. Medical Education, 1920-1955,” by Dr. Edward Halperin, the most authoritative history of the quota system that discriminated against would-be Jewish doctors (excerpt here https://muse.jhu.edu/article/15241/pdf ). This article, published in 2001 by the Journal of the History of Medicine, also alerted us to the role played by Baltimore Hebrew Congregation’s Rabbi Morris Lazaron in documenting the quota system in 1934. Rabbi Lazaron’s papers, held by the American Jewish Archives in Cincinnati, which supplied us with hundreds of pages related to his study, and an unpublished thesis by Scott L. Shpeen (A Man Against the Wind: A Biographical Study of Rabbi Morris S. Lazaron, 1984), a copy of which is in the vertical files at the JMM, are the other major sources of information for this post.
Antisemitism in the United States increased throughout the early 20th century as approximately two million Jews came to America, mostly from Eastern and Central Europe. By the time the flow of immigrants was staunched by legislation in 1924, the American-born children of these arrivals were seeking to enter college in large numbers, and “overt anti-Jewish prejudice in the academic community…reached its zenith.” Harvard College president Lawrence Lowell started the ball rolling around 1922 when he suggested that “if every college in the country would take a limited proportion of Jews we should go a long way toward eliminating race feelings among students….” Harvard’s board stopped short of instituting an official policy of quotas, but an unofficial practice of restricted admissions was adopted, and it soon spread to colleges and universities around the country.
The problem was particularly acute in medical schools. In 1927, the dean of the University of Michigan’s medical school concluded that since the school based admission on academic qualifications, and since many applicants with high qualifications were Jews from Eastern Europe (that is, immigrants or children of immigrants), the school was going to be overrun with “undesirables.” What was undesirable about these Jewish students? According to one medical school authority of the day, “it is a fairly tenable fact that…personal acceptability and magnetism…is less prevalent among the Jewish class…than among the entire list of applicants as a whole.”
By the 1930s, about half of all applications to medical schools were coming from Jewish students, but only about 17% of those were accepted. When set against the proportion of Jews in the U.S., then about 3.5%, this number seemed fair to many of the day, including Jews. But the rejected students were complaining and resentment of the quotas—at that time an open secret—was growing. This was the situation when Rabbi Lazaron undertook his extensive investigation. Rabbi Lazaron wrote to the deans of 65 medical schools and received 57 responses.
Rabbi Lazaron wrote to the deans, “I have felt for a number of years that too many of our Jewish students are going into medicine….Personally, I feel that we should not let this matter drift…and that it is the obligation of our Jewish people to attempt to divert, if possible, the increasing flow of Jewish students into this profession.” This is the source of Ellen’s question. Why divert them? How could there be “too many” Jewish doctors? Some colleagues and visitors to the exhibit theorized that Lazaron was showing understanding of the “problem” as a way of encouraging a more honest response from the schools. I believe, on the contrary, that Lazaron’s papers show he meant what he wrote.
1938 Lazaron book on interfaith relations. JMM 1987.060.007
For one thing, Lazaron collected a number of articles published in medical journals discussing a concern current in the 1930s over competition between doctors, discussed as “overcrowding” of the medical profession. One Jewish doctor wrote that “seldom does a Jewish physician acquire a clientele among non-Jews.” If Jewish doctors were primarily limited to practicing among America’s tiny percentage of Jews, “an economic problem would arise.” The community might see “a condition of severe competition [that] is conducive to a lowering of ethical standards.”
Another concern may have been the current climate of antisemitism. Hitler had been elected chancellor of Germany in 1933, and American Jews were fearful. In the end, Lazaron decided not to publish his findings, uncertain whether “it would be advisable at the present time to make [this] material a matter of public discussion” (emphasis added). Lazaron did not shrink from talking about being a Jew. In fact, he was a leader in the National Conference of Christians and Jews (founded in 1928), and became nationally prominent in 1933 when he toured the country with Reverend Everett R. Clinchy, a Presbyterian minister, and Father John Ross, a Catholic priest, speaking to audiences about their beliefs and theological differences in an effort to dispel stereotypes. They became known as the “Tolerance Trio.” Lazaron saw his role in teaching Jewish students to cope with prejudice on campuses as particularly important, and while he was passionately committed to his Jewish identity and the right of Jews to worship in distinctive ways, he also sought integration and goodwill.
And this is where the answer may be found. The specter of Jewish competition in the professions, where the stereotype of the “commercial Jew” seemed particularly inappropriate, the need to promote interfaith (and what we might today term inter-cultural) harmony, and perhaps, as Halperin suggests, a personal desire not to upset his own social “apple cart,” all led him to write to the dean of the University of Pennsylvania School of Medicine (who was quite forthright about his school’s quota) that “my chief interest is to present such a picture of the situation as will discourage the flow of Jewish students into medicine.” Further emphasizing the underlying assumption that the push toward medicine was due to commercial considerations, he added “except in such cases where there is conviction of the part of the youth that [medicine] and that alone is his life work.”
As an aside, Lazaron mentions in the same letter that “if I have any energy left after tracking down this material I would like to do the same thing with reference to the number of Jewish students going into law.”
A blog post by Curator Karen Falk. To read more posts from Karen click HERE.