"The robust Jewish community of Cleveland, Ohio is the largest Midwestern Jewish community with about 80,000 Jewish residents. Historically, it has been one of the largest hubs of American Jewish life outside of the East Coast. Yet there is a critical gap in the literature relating to Jewish Cleveland, its suburbs, and the Midwestern Jewish experience. Cleveland's Jews in the Urban Midwest remedies this gap, and adds to an emerging subfield in American Jewish history that moves away from the East Coast to explore Jewish life across the United States, in cities including Chicago and Detroit, and across regions like the West Coast. Cleveland's Jews in the Urban Midwest features ten diverse studies from prominent international scholars, addressing a wide range of subjects and ultimately enhancing our understanding of regional, urban, and Jewish American history. Focusing on the twentieth century specifically, the historians included in this collection address critical questions about Jewish Cleveland in the history of the United States. Essays investigate Jewish philanthropy, comics, gender, religious identity and education from the perspectives of both Reform and Orthodox Jewish communities, participation in social service organizations, and the Soviet Jewish movement, among other subjects, and reveal the different roles these subjects play in shaping Jewish communities over time. Uniquely, this is a work of regional history that engages fully in parallel conversations in Jewish history and urban history, making the volume a key addition to these three dynamic fields"--Provided by publisher.

Published in cooperation with the Western Reserve Historical Society Out of a small group of Jewish settlers that came to Cleveland in 1839 sprang the large, vibrant, and diverse Jewish community, numbering in excess of 81,500, that has contributed significantly to Cleveland's life. At the turn of the century, many immigrants found work in Cleveland's thriving garment industry, then second only to New York's. Others entered the building trades, and those with entrepreneural inclinations opened retail stores dedicated to serving their Jewish neighborhoods. The entry of Jews into the business mainstream facilitated inclusion into nearly every area of community endeavor--civic life, education, and culture. During World War II the community began to move to the suburbs, with Cleveland Heights emerging as the largest Jewish neighborhood outside of Cleveland. The exodus to the suburbs continued unabated until the mid-1950s, practically emptying the central city of its Jewish population. Many moved still farther east in the 1960s. As families left the traditional Jewish enclaves for more affluent areas and purchased larger properties in the suburbs, the synagogues and Jewish institutions and facilities also migrated. At the time of his death in February 2003 Judah Rubinstein was working on this second edition of Merging Traditions: Jewish Life in Cleveland, which he initially co-wrote with the late Sidney Z. Vincent in 1978. This revised and updated pictorial review of the nearly two-century history of the Jewish community tells the story of Jewish settlement and achievement in Northeast Ohio and continues in the spirit of the original, illuminating the struggles and the successes of one particular immigrant group and providing a valuable perspective on Cleveland's Jewish community, past and present.

The story of white flight and the neglect of Black urban neighborhoods has been well told by urban historians in recent decades. Yet much of this scholarship has downplayed Black agency and tended to portray African Americans as victims of structural forces beyond their control. In this history of Cleveland's Black middle class, Todd Michney uncovers the creative ways that members of this nascent community established footholds in areas outside the overcrowded, inner-city neighborhoods to which most African Americans were consigned. In asserting their right to these outer-city spaces, African Americans appealed to city officials, allied with politically progressive whites (notably Jewish activists), and relied upon both Black and white developers and real estate agents to expand these "surrogate suburbs" and maintain their livability until the bona fide suburbs became more accessible. By tracking the trajectories of those who, in spite of racism, were able to succeed, Michney offers a valuable counterweight to histories that have focused on racial conflict and Black poverty and tells the neglected story of the Black middle class in America's cities prior to the 1960s.

The Cleveland Jewish Orphan Asylum was for fifty years (1868-1918) the home for some 3,500 boys and girls, most of them immigrants from Eastern Europe. Gary Polster's study examines the efforts of the more acculturated German Jews of Cleveland to "Americanize" and make good workers of the newcomers, and to teach a Judaism quite removed from the Yiddish culture and religious orthodoxy of Eastern Europe. The dominant figure at the asylum during the formative years was Samuel Wofenstein (1841-1921), a native of Moravia who by the age of 22 had earned both a rabbinical degree and a Ph.D in philosophy. He became a trustee of the JOA in 1875 and its superintendent in 1878. For a man who gained a reputation as an authoritarian, his first wish was to free the children from a lock step regimentation, which produced an "institutional type..marked by repression if not atrophy of the impulse to act independent." Wolfenstein stressed obedience through persuasion, through religion (Reform Judaism), and moral exhortations. Students were to be imbued with respect for work through performing useful tasks--the boys in the stables and on the grounds, the girls in the kitchen, the laundry, and the sewing room. The idea of "assimilation" was necessarily paternalistic but many of the German Jews believed that by becoming more "American" and less obviously "Jewish" they would deflect the always present nativism and anti-Semitism. As for the children, they remained for the most part ambivalent about the orphanage and about Wolfenstein and his successors. They were taught some useful skills; they were fed and clothed. Their chief deprivation was of the spirit. Professor Polster brings to his study a sensitivity that complements his grasp of the literature of "asylum" and the social history of turn-of-the-century America. He has listened well to the aging men and women who once were the children "inside looking out."

Jews and Jazz: Improvising Ethnicity explores the meaning of Jewish involvement in the world of American jazz. It focuses on the ways prominent jazz musicians like Stan Getz, Benny Goodman, Artie Shaw, Lee Konitz, Dave Liebman, Michael Brecker, and Red Rodney have engaged with jazz in order to explore and construct ethnic identities. The author looks at Jewish identity through jazz in the context of the surrounding American culture, believing that American Jews have used jazz to construct three kinds of identities: to become more American, to emphasize their minority outsider status, and to become more Jewish. From the beginning, Jewish musicians have used jazz for all three of these purposes, but the emphasis has shifted over time. In the 1920s and 1930s, when Jews were seen as foreign, Jews used jazz to make a more inclusive America, for themselves and for blacks, establishing their American identity. Beginning in the 1940s, as Jews became more accepted into the mainstream, they used jazz to "re-minoritize" and avoid over-assimilation through identification with African Americans. Finally, starting in the 1960s as ethnic assertion became more predominant in America, Jews have used jazz to explore and advance their identities as Jews in a multicultural society.