Cover image for How Jews became white folks and what that says about race in America
Title:
How Jews became white folks and what that says about race in America
Author:
Brodkin, Karen.
Personal Author:
Publication Information:
New Brunswick, N.J. : Rutgers University Press, [1998]

©1998
Physical Description:
xi, 243 pages ; 24 cm
Language:
English
ISBN:
9780813525891

9780813525907
Format :
Book

Available:*

Library
Call Number
Material Type
Home Location
Status
Central Library E184.J5 B7415 1998 Adult Non-Fiction Central Closed Stacks
Searching...
Central Library E184.J5 B7415 1998 Adult Non-Fiction Non-Fiction Area
Searching...

On Order

Summary

Summary

The fashion identities in the context of a wider conversation about American nationhood, to whom it belongs and what belonging means. Race and ethnicity, class, gender, and sexuality are all staple ingredients in this conversation. They are salient aspects of social being from which economic practices, political policies, and popular discourses create "Americans." Because all of these facets of social being have such significant meaning on a national scale, they also have major consequences for both individuals and groups in terms of their success and well-being, as well as how they perceive themselves socially and politically.

The history of Jews in the United States is one of racial change that provides useful insights on race in America. Prevailing classifications have sometimes assigned Jews to the white race and at other times have created an off-white racial designation for them. Those changes in racial assignment have shaped the ways American Jews of different eras have constructed their ethnoracial identities. Brodkin illustrates these changes through an analysis of her own family's multi-generational experience. She shows how Jews experience a kind of double vision that comes from racial middleness: on the one hand, marginality with regard to whiteness; on the other, whiteness and belonging with regard to blackness.

Class and gender are key elements of race-making in American history. Brodkin suggests that this country's racial assignment of individuals and groupsconstitutes an institutionalized system of occupational and residential segregation, is a key element in misguided public policy, and serves as a pernicious foundational principle in the construction of nationhood. Alternatives available to non-white and alien "others" have been either to whiten or to be consigned to an inferior underclass unworthy of full citizenship. The American ethnoracial map-who is assigned to each of these poles-is continually changing, although the binary of black and white is not. As a result, the structure within which Americans form their ethnoracial, gender, and class identities is distressingly stable. Brodkin questions the means by which Americans construct their political identities and what is required to weaken the hold of this governing myth.


Reviews 3

Booklist Review

New voices in our national conversation on race . . . In Whiteness of a Different Color [BKL O 1 98], Yale historian Matthew Jacobson traced how various European "races" were gradually, after decades in the U.S., recognized as "white." In How Jews Became White Folks, UCLA anthropologist Brodkin explores a similar transition: "the institutionalized practices . . . that assigned [Jews] first to the not-white side of the American racial binary, and then to its white side." Her interdisciplinary approach includes reflections on the experiences of three generations of Brodkin's own family. She concludes that the nation's "core constitutive myth" limits citizenship to white men and women; all "others" are required to "whiten themselves or . . . be consigned to an animal-like, ungendered underclass." Despite continuing changes in the nation's "ethnoracial map," Brodkin notes, the "binary of black and white . . . is distressingly stable." Demanding but valuable analysis. "We need to explore racial manners," poet and writer Jacobs argues, "because the alternative is to dodge racial shrapnel." In his introduction, "Fear of Frankness," he suggests that "race has become so toxic a topic in America that many of us are afraid to even touch it, at least in public." Jacobs discusses more than a dozen areas of confrontation, from transit and taxicabs to O.J. and Elvis and affirmative action. "Elvis Has not Left the Building" may be typical of Jacobs' approach. In the essay, Jacobs urges blacks and whites to agree on two facts: that Presley very profitably repackaged black music for a white audience, and that Elvis was a great artist. A thoughtful, often entertaining challenge to stereotypical thinking on both sides of the nation's racial divide. --Mary Carroll


Publisher's Weekly Review

Brodkin (Caring by the Hour), a professor of anthropology at UCLA, synthesizes much recent scholarship to assess the shifting notions of race‘and changing objects of racism‘in the U.S. She points out that racial inferiority has been ascribed to waves of immigrants only when they were used as unskilled labor. She notes how "Jewish whiteness became American whiteness" after WWII, when Jews began to speak as whites and Jewish intellectuals "contrasted themselves with a mythic blackness." A self-described secular Jew situated in leftist academic circles, Brodkin somewhat awkwardly weaves familial reflections into her otherwise academic book. While intriguing, Brodkin's treatment is hardly exhaustive. She argues that her New York parents and grandparents "lived in a time when Jews were not white"; however, that focus on Jewish racial self-assignment obscures the somewhat murkier role of Jews in the South, as well as those who ran shops or provided social services in the inner cities of the North. She repeats her overall thesis‘that racism and the construction of racial identity is the foundational principle of American identity and American capitalism‘over and over, but her argument is no more convincing for all the repetition. (Feb.) (c) Copyright PWxyz, LLC. All rights reserved


Choice Review

Brodkin's title may seem strange to those who assume that American Jews were always "white." However, as was true of many other religious and ethnic minorities in this country, whatever the reality, Jews' "racial" definition was determined by those in power: white, Anglo-Saxon Protestants. Like the Irish in the middle of the 19th century and many south, central, and eastern Europeans somewhat later, Jews were often viewed as members of a different race. According to Brodkin, over time, as happened to other Europeans, the Jews were "shuttled from one side of the racial binary [i.e., nonwhite/white] to the other." She argues that changes in the national economy, institutional and political practices, and scientific and public discourses about race in general and Jews in particular related more to the Jews' metamorphosis than anything done from within the Jewish community. Yet, the author hedges a bit on that major point, and rightly so. One of the most interesting sections in this book, "Whiteness as Ambivalence," concerns acceptance and identity in what Brodkin repeatedly refers to as the "ethnoracial assignment" of America's Jews, a status that is at once inherited (or, at the least, subject to a rule of descent that this reviewer would call "familial") and ascribed. All levels. P. I. Rose; Smith College


Excerpts

Excerpts

Chapter One How Did Jews Become White Folks? The American nation was founded and developed by the Nordic race, but if a few more million members of the Alpine, Mediterranean and Semitic races are poured among us, the result must inevitably be a hybrid race of people as worthless and futile as the good-for-nothing mongrels of Central America and Southeastern Europe. --Kenneth Roberts, "Why Europe Leaves Home"     It is clear that Kenneth Roberts did not think of my ancestors as white, like him. The late nineteenth century and early decades of the twentieth saw a steady stream of warnings by scientists, policymakers, and the popular press that "mongrelization" of the Nordic or Anglo-Saxon race--the real Americans--by inferior European races (as well as by inferior non-European ones) was destroying the fabric of the nation.     I continue to be surprised when I read books that indicate that America once regarded its immigrant European workers as something other than white, as biologically different. My parents are not surprised; they expect anti-Semitism to be part of the fabric of daily life, much as I expect racism to be part of it. They came of age in the Jewish world of the 1920s and 1930s, at the peak of anti-Semitism in America. They are rightly proud of their upward mobility and think of themselves as pulling themselves up by their own bootstraps. I grew up during the 1950s in the Euro-ethnic New York suburb of Valley Stream, where Jews were simply one kind of white folks and where ethnicity meant little more to my generation than food and family heritage. Part of my ethnic heritage was the belief that Jews were smart and that our success was due to our own efforts and abilities, reinforced by a culture that valued sticking together, hard work, education, and deferred gratification.     I am willing to affirm all those abilities and ideals and their contribution to Jews' upward mobility, but I also argue that they were still far from sufficient to account for Jewish success. I say this because the belief in a Jewish version of Horatio Alger has become a point of entry for some mainstream Jewish organizations to adopt a racist attitude against African Americans especially and to oppose affirmative action for people of color. Instead I want to suggest that Jewish success is a product not only of ability but also of the removal of powerful social barriers to its realization.     It is certainly true that the United States has a history of anti-Semitism and of beliefs that Jews are members of an inferior race. But Jews were hardly alone. American anti-Semitism was part of a broader pattern of late-nineteenth-century racism against all southern and eastern European immigrants, as well as against Asian immigrants, not to mention African Americans, Native Americans, and Mexicans. These views justified all sorts of discriminatory treatment, including closing the doors, between 1882 and 1927, to immigration from Europe and Asia. This picture changed radically after World War II. Suddenly, the same folks who had promoted nativism and xenophobia were eager to believe that the Euro-origin people whom they had deported, reviled as members of inferior races, and prevented from immigrating only a few years earlier, were now model middle-class white suburban citizens.     It was not an educational epiphany that made those in power change their hearts, their minds, and our race. Instead, it was the biggest and best affirmative action program in the history of our nation, and it was for Euromales. That is not how it was billed, but it is the way it worked out in practice. I tell this story to show the institutional nature of racism and the centrality of state policies to creating and changing races. Here, those policies reconfigured the category of whiteness to include European immigrants. There are similarities and differences in the ways each of the European immigrant groups became "whitened." I tell the story in a way that links anti-Semitism to other varieties of anti-European racism because this highlights what Jews shared with other Euro-immigrants. Euroraces The U.S. "discovery" that Europe was divided into inferior and superior races began with the racialization of the Irish in the mid-nineteenth century and flowered in response to the great waves of immigration from southern and eastern Europe that began in the late nineteenth century. Before that time, European immigrants--including Jews--had been largely assimilated into the white population. However, the 23 million European immigrants who came to work in U.S. cities in the waves of migration after 1880 were too many and too concentrated to absorb. Since immigrants and their children made up more than 70 percent of the population of most of the country's largest cities, by the 1890s urban America had taken on a distinctly southern and eastern European immigrant flavor. Like the Irish in Boston and New York, their urban concentrations in dilapidated neighborhoods put them cheek by jowl next to the rising elites and the middle class with whom they shared public space and to whom their working-class ethnic communities were particularly visible.     The Red Scare of 1919 clearly linked anti-immigrant with anti-working-class sentiment--to the extent that the Seattle general strike by largely native-born workers was blamed on foreign agitators. The Red Scare was fueled by an economic depression, a massive postwar wave of strikes, the Russian Revolution, and another influx of postwar immigration. Strikers in the steel and garment industries in New York and New England were mainly new immigrants. "As part of a fierce counteroffensive, employers inflamed the historic identification of class conflict with immigrant radicalism." Anticommunism and anti-immigrant sentiment came together in the Palmer raids and deportation of immigrant working-class activists. There was real fear of revolution. One of President Wilson's aides feared it was "the first appearance of the soviet in this country."     Not surprisingly, the belief in European races took root most deeply among the wealthy, U.S.-born Protestant elite, who feared a hostile and seemingly inassimilable working class. By the end of the nineteenth century, Senator Henry Cabot Lodge pressed Congress to cut off immigration to the United States; Theodore Roosevelt raised the alarm of "race suicide" and took Anglo-Saxon women to task for allowing "native" stock to be outbred by inferior immigrants. In the early twentieth century, these fears gained a great deal of social legitimacy thanks to the efforts of an influential network of aristocrats and scientists who developed theories of eugenics--breeding for a "better" humanity--and scientific racism.     Key to these efforts was Madison Grant's influential The Passing of the Great Race , published in 1916. Grant popularized notions developed by William Z. Ripley and Daniel Brinton that there existed three or four major European races, ranging from the superior Nordics of northwestern Europe to the inferior southern and eastern races of the Alpines, Mediterraneans, and worst of all, Jews, who seemed to be everywhere in his native New York City. Grant's nightmare was race-mixing among Europeans. For him, "the cross between any of the three European races and a Jew is a Jew." He didn't have good things to say about Alpine or Mediterranean "races" either. For Grant, race and class were interwoven: the upper class was racially pure Nordic; the lower classes came from the lower races.     Far from being on the fringe, Grant's views were well within the popular mainstream. Here is the New York Times describing the Jewish Lower East Side of a century ago: The neighborhood where these people live is absolutely impassable for wheeled vehicles other than their pushcarts. If a truck driver tries to get through where their pushcarts are standing they apply to him all kinds of vile and indecent epithets. The driver is fortunate if he gets out of the street without being hit with a stone or having a putrid fish or piece of meat thrown in his face. This neighborhood, peopled almost entirely by the people who claim to have been driven from Poland and Russia, is the eyesore of New York and perhaps the filthiest place on the western continent. It is impossible for a Christian to live there because he will be driven out, either by blows or the dirt and stench. Cleanliness is an unknown quantity to these people. They cannot be lifted up to a higher plane because they do not want to be. If the cholera should ever get among these people, they would scatter its germs as a sower does grain.     Such views were well within the mainstream of the early-twentieth-century scientific community. Madison Grant and eugenicist Charles B. Davenport organized the Galton Society in 1918 in order to foster research, promote eugenics, and restrict immigration. Lewis Terman, Henry Goddard, and Robert Yerkes, developers of the "intelligence" test, believed firmly that southeastern European immigrants, African Americans, American Indians, and Mexicans were "feebleminded." And indeed, more than 80 percent of the immigrants whom Goddard tested at Ellis Island in 1912 turned out to be just that, as measured by his test. Racism fused with eugenics in scientific circles, and the eugenics circles overlapped with the nativism of white Protestant elites. During World War I, racism shaped the army's development of a mass intelligence test. Psychologist Robert Yerkes, who developed the test, became an even stronger advocate of eugenics after the war. Writing in the Atlantic Monthly in 1923, he noted: If we may safely judge by the army measurements of intelligence, races are quite as significantly different as individuals.... [A]lmost as great as the intellectual difference between negro [ sic ] and white in the army are the differences between white racial groups....     For the past ten years or so the intellectual status of immigrants has been disquietingly low. Perhaps this is because of the dominance of the Mediterranean races, as contrasted with the Nordic and Alpine. By the 1920s, scientific racism sanctified the notion that real Americans were white and that real whites came from north-west Europe. Racism by white workers in the West fueled laws excluding and expelling the Chinese in 1882. Widespread racism led to closing the immigration door to virtually all Asians and most Europeans between 1924 and 1927, and to deportation of Mexicans during the Great Depression.     Racism in general, and anti-Semitism in particular, flourished in higher education. Jews were the first of the Euro-immigrant groups to enter college in significant numbers, so it was not surprising that they faced the brunt of discrimination there. The Protestant elite complained that Jews were unwashed, uncouth, unrefined, loud, and pushy. Harvard University President A. Lawrence Lowell, who was also a vice president of the Immigration Restriction League, was open about his opposition to Jews at Harvard. The Seven Sister schools had a reputation for "flagrant discrimination." M. Carey Thomas, Bryn Mawr president, may have been some kind of feminist, but she was also an admirer of scientific racism and an advocate of immigration restriction. She "blocked both the admission of black students and the promotion of Jewish instructors."     Jews are justifiably proud of the academic skills that gained them access to the most elite schools of the nation despite the prejudices of their gatekeepers. However, it is well to remember that they had no serious competition from their Protestant classmates. This is because college was not about academic pursuits. It was about social connection--through its clubs, sports and other activities, as well as in the friendships one was expected to forge with other children of elites. From this, the real purpose of the college experience, Jews remained largely excluded.     This elite social mission had begun to come under fire and was challenged by a newer professional training mission at about the time Jews began entering college. Pressures for change were beginning to transform the curriculum and to reorient college from a gentleman's bastion to a training ground for the middle-class professionals needed by an industrial economy. "The curriculum was overhauled to prepare students for careers in business, engineering, scientific farming, and the arts, and a variety of new professions such as accounting and pharmacy that were making their appearance in American colleges for the first time." Occupational training was precisely what had drawn Jews to college. In a setting where disparagement of intellectual pursuits and the gentleman C were badges of distinction, it certainly wasn't hard for Jews to excel. Jews took seriously what their affluent Protestant classmates disparaged, and, from the perspective of nativist elites, took unfair advantage of a loophole to get where they were not wanted.     Patterns set by these elite schools to close those "loopholes" influenced the standards of other schools, made anti-Semitism acceptable, and "made the aura of exclusivity a desirable commodity for the college-seeking clientele." Fear that colleges "might soon be overrun by Jews" were publicly expressed at a 1918 meeting of the Association of New England Deans. In 1919 Columbia University took steps to decrease the number of its Jewish students by a set of practices that soon came to be widely adopted. They developed a psychological test based on the World War I army intelligence tests to measure "innate ability--and middle-class home environment"; and they redesigned the admission application to ask for religion, father's name and birthplace, a photo, and personal interview. Other techniques for excluding Jews, like a fixed class size, a chapel requirement, and preference for children of alumni, were less obvious.     Sociologist Jerome Karabel has argued that current criteria for college admission--which mix grades and test scores with well-roundedness and character, as well as a preference (or affirmative action) for athletes and children of alumni, which allowed schools to select more affluent Protestants--had their origins in these exclusionary efforts. Their proliferation in the 1920s caused the intended drop in the numbers of Jewish law, dental, and medical students as well as the imposition of quotas in engineering, pharmacy, and veterinary schools.     Columbia's quota against Jews was well known in my parents' community. My father is very proud of having beaten it and been admitted to Columbia Dental School on the basis of his skill at carving a soap ball. Although he became a teacher instead because the tuition was too high, he took me to the dentist every week of my childhood and prolonged the agony by discussing the finer points of tooth-filling and dental care. My father also almost failed the speech test required for his teaching license because he didn't speak "standard," i.e., nonimmigrant, nonaccented English. For my parents and most of their friends, English was the language they had learned when they went to school, since their home and neighborhood language was Yiddish. They saw the speech test as designed to keep all ethnics, not just Jews, out of teaching.     There is an ironic twist to this story. My mother always urged me to speak well, like her friend Ruth Saronson, who was a speech teacher. Ruth remained my model for perfect diction until I went away to college. When I talked to her on one of my visits home, I heard the New York accent of my version of "standard English," compared to the Boston academic version.     My parents believe that Jewish success, like their own, was due to hard work and a high value placed on education. They attended Brooklyn College during the Depression. My mother worked days and went to school at night; my father went during the day. Both their families encouraged them. More accurately, their families expected it. Everyone they knew was in the same boat, and their world was made up of Jews who were advancing just as they were. The picture for New York--where most Jews lived--seems to back them up. In 1920, Jews made up 80 percent of the students at New York's City College, 90 percent of Hunter College, and before World War I, 40 percent of private Columbia University. By 1934, Jews made up almost 24 percent of all law students nationally and 56 percent of those in New York City. Still, more Jews became public school teachers, like my parents and their friends, than doctors or lawyers. Indeed, Ruth Jacknow Markowitz has shown that "my daughter, the teacher" was, for parents, an aspiration equivalent to "my son, the doctor."     How we interpret Jewish social mobility in this milieu depends on whom we compare them to. Compared with other immigrants, Jews were upwardly mobile. But compared with nonimmigrant whites, that mobility was very limited and circumscribed. The existence of anti-immigrant, racist, and anti-Semitic barriers kept the Jewish middle class confined to a small number of occupations. Jews were excluded from mainstream corporate management and corporately employed professions, except in the garment and movie industries, in which they were pioneers. Jews were almost totally excluded from university faculties (the few who made it had powerful patrons). Eastern European Jews were concentrated in small businesses, and in professions where they served a largely Jewish clientele. We shouldn't forget Jewish success in organized crime in the 1920s and 1930s as an aspect of upward mobility. Arnold Rothstein "transformed crime from a haphazard, small-scale activity into a well-organized and well-financed business operation." There were also Detroit's Purple Gang, Murder Incorporated in New York, a whole host of other big-city Jewish gangs in organized crime, and of course Meyer Lansky.     Although Jews, as the Euro-ethnic vanguard in college, became well established in public school teaching--as well as visible in law, medicine, pharmacy, and librarianship before the postwar boom--these professions should be understood in the context of their times. In the 1930s they lacked the corporate context they have today, and Jews in these professions were certainly not corporation-based. Most lawyers, doctors, dentists, and pharmacists were solo practitioners, depended upon other Jews for their clientele, and were considerably less affluent than their counterparts today.     Compared to Jewish progress after World War II, Jews' prewar mobility was also very limited. It was the children of Jewish businessmen, but not those of Jewish workers, who flocked to college. Indeed, in 1905 New York, the children of Jewish workers had as little schooling as the children of other immigrant workers. My family was quite the model in this respect. My grandparents did not go to college, but they did have a modicum of small business success. My father's family owned a pharmacy. Although my mother's father was a skilled garment worker, her mother's family was large and always had one or another grocery or deli in which my grandmother participated. It was the relatively privileged children of upwardly mobile Jewish immigrants like my grandparents who began to push on the doors to higher education even before my parents were born.     Especially in New York City--which had almost one and a quarter million Jews by 1910 and retained the highest concentration of the nation's 4 million Jews in 1924--Jews built a small-business-based middle class and began to develop a secondgeneration professional class in the interwar years. Still, despite the high percentages of Jews in eastern colleges, most Jews were not middle class, and fewer than 3 percent were professionals--compared to somewhere between two-thirds and three-quarters in the postwar generation.     My parents' generation believed that Jews overcame anti-Semitic barriers because Jews are special. My answer is that the Jews who were upwardly mobile were special among Jews (and were also well placed to write the story). My generation might well respond to our parents' story of pulling themselves up by their own bootstraps with "But think what you might have been without the racism and with some affirmative action!" And that is precisely what the post-World War II boom, the decline of systematic, public, anti-Euro racism and anti-Semitism, and governmental affirmative action extended to white males let us see. Whitening Euro-ethnics By the time I was an adolescent, Jews were just as white as the next white person. Until I was eight, I was a Jew in a world of Jews. Everyone on Avenue Z in Sheepshead Bay was Jewish. I spent my days playing and going to school on three blocks of Avenue Z, and visiting my grandparents in the nearby Jewish neighborhoods of Brighton Beach and Coney Island. There were plenty of Italians in my neighborhood, but they lived around the corner. They were a kind of Jew, but on the margins of my social horizons. Portuguese were even more distant, at the end of the bus ride, at Sheepshead Bay. The shul , or temple, was on Avenue Z, and I begged my father to take me like all the other fathers took their kids, but religion wasn't part of my family's Judaism. Just how Jewish my neighborhood was hit me in first grade, when I was one of two kids to go to school on Rosh Hashanah. My teacher was shocked--she was Jewish too--and I was embarrassed to tears when she sent me home. I was never again sent to school on Jewish holidays. We left that world in 1949 when we moved to Valley Stream, Long Island, which was Protestant and Republican and even had farms until Irish, Italian, and Jewish ex-urbanites like us gave it a more suburban and Democratic flavor.     Neither religion nor ethnicity separated us at school or in the neighborhood. Except temporarily. During my elementary school years, I remember a fair number of dirt-bomb (a good suburban weapon) wars on the block. Periodically, one of the Catholic boys would accuse me or my brother of killing his god, to which we'd reply, "Did not," and start lobbing dirt bombs. Sometimes he'd get his friends from Catholic school and I'd get mine from public school kids on the block, some of whom were Catholic. Hostilities didn't last for more than a couple of hours and punctuated an otherwise friendly relationship. They ended by our junior high years, when other things became more important. Jews, Catholics and Protestants, Italians, Irish, Poles, "English" (I don't remember hearing WASP as a kid), were mixed up on the block and in school. We thought of ourselves as middle class and very enlightened because our ethnic backgrounds seemed so irrelevant to high school culture. We didn't see race (we thought), and racism was not part of our peer consciousness. Nor were the immigrant or working-class histories of our families.     As with most chicken-and-egg problems, it is hard to know which came first. Did Jews and other Euro-ethnics become white because they became middle-class? That is, did money whiten? Or did being incorporated into an expanded version of whiteness open up the economic doors to middle-class status? Clearly, both tendencies were at work.     Some of the changes set in motion during the war against fascism led to a more inclusive version of whiteness. Anti-Semitism and anti-European racism lost respectability. The 1940 Census no longer distinguished native whites of native parentage from those, like my parents, of immigrant parentage, so Euro-immigrants and their children were more securely white by submersion in an expanded notion of whiteness.     Theories of nurture and culture replaced theories of nature and biology. Instead of dirty and dangerous races that would destroy American democracy, immigrants became ethnic groups whose children had successfully assimilated into the mainstream and risen to the middle class. In this new myth, Euro-ethnic suburbs like mine became the measure of American democracy's victory over racism. As we shall see in chapter 5, Jewish mobility became a new Horatio Alger story. In time and with hard work, every ethnic group would get a piece of the pie, and the United States would be a nation with equal opportunity for all its people to become part of a prosperous middle-class majority. And it seemed that Euro-ethnic immigrants and their children were delighted to join middle America.     This is not to say that anti-Semitism disappeared after World War II, only that it fell from fashion and was driven underground. In the last few years it has begun to surface among some parts of the right-wing militia movement, skinheads, and parts of the religious Right. Micah Sifry's revelation of Richard Nixon's and George Bush's personal anti-Semitism and its prevalence in both their administrations indicates its persistence in the Protestant elite. While elites do not have a monopoly on anti-Semitism, they do have the ability to restrict Jews' access to the top echelons of corporate America. Since the war however, glass ceilings on Jewish mobility have become fewer and higher. Although they may still suppress the number of Jews and other Euro-ethnics in the upper class, it has been a long time since they could keep them out of even the highest reaches of the middle class. Indeed, the presence of Jews among the finance capitalists and corporate criminals of the 1980s may have fueled a resurgence in right-wing circles of the other anti-Semitic stereotype, of Jews as Shylocks.     Although changing views on who was white made it easier for Euro-ethnics to become middle class, economic prosperity also played a very powerful role in the whitening process. The economic mobility of Jews and other Euro-ethnics derived ultimately from America's postwar economic prosperity and its enormously expanded need for professional, technical, and managerial labor, as well as on government assistance in providing it.     The United States emerged from the war with the strongest economy in the world. Real wages rose between 1946 and 1960, increasing buying power a hefty 22 percent and giving most Americans some discretionary income. American manufacturing, banking, and business services were increasingly dominated by large corporations, and these grew into multinational corporations. Their organizational centers lay in big, new urban headquarters that demanded growing numbers of clerical, technical, and managerial workers. The postwar period was a historic moment for real class mobility and for the affluence we have erroneously come to believe was the American norm. It was a time when the old white and the newly white masses became middle class.     The GI Bill of Rights, as the 1944 Serviceman's Readjustment Act was known, is arguably the most massive affirmative action program in American history. It was created to develop needed labor force skills and to provide those who had them with a lifestyle that reflected their value to the economy. The GI benefits that were ultimately extended to 16 million GIs (of the Korean War as well) included priority in jobs--that is, preferential hiring, but no one objected to it then--financial support during the job search, small loans for starting up businesses, and most important, low-interest home loans and educational benefits, which included tuition and living expenses. This legislation was rightly regarded as one of the most revolutionary postwar programs. I call it affirmative action because it was aimed at and disproportionately helped male, Euro-origin GIs.     GI benefits, like the New Deal affirmative action programs before them and the 1960s affirmative action programs after them, were responses to protest. Business executives and the general public believed that the war economy had only temporarily halted the Great Depression. Many feared its return and a return to the labor strife and radicalism of the 1930s. "[M]emories of the Depression remained vivid, and many people suffered from what Davis Ross has aptly called `depression psychosis'--the fear that the war would inevitably be followed by layoffs and mass unemployment."     It was a reasonable fear. The 11 million military personnel who had been demobilized in the 1940s represented a quarter of the U.S. labor force. In addition, ending war production brought a huge number of layoffs, growing unemployment, and a high rate of inflation. To recoup wartime losses in real wages that had been caused by inflation as well as by the unions' nostrike pledge in support of the war effort, workers staged a massive wave of strikes in 1946. More workers went out on strike that year than ever before. There were strikes in all the heavy industries: railroads, coal mining, auto, steel, and electrical. For a brief moment it looked like class struggle all over again. But government and business leaders had learned from the experience of bitter labor struggles after World War I just how important it was to assist demobilized soldiers. The GI Bill resulted from their determination to avoid those mistakes this time. The biggest benefits of this legislation were college and technical school educations, and very cheap home mortgages. Education and Occupation It is important to remember that, prior to the war, a college degree was still very much a "mark of the upper class," that colleges were largely finishing schools for Protestant elites. Before the postwar boom, schools could not begin to accommodate the American masses. Even in New York City before the 1930s, neither the public schools nor City College had room for more than a tiny fraction of potential immigrant students.     Not so after the war. The almost 8 million GIs who took advantage of their educational benefits under the GI Bill caused "the greatest wave of college building in American history." White male GIs were able to take advantage of their educational benefits for college and technical training, so they were particularly well positioned to seize the opportunities provided by the new demands for professional, managerial, and technical labor. It has been well documented that the GI educational benefits transformed American higher education and raised the educational level of that generation and generations to come. With many provisions for assistance in upgrading their educational attainments, veterans pulled ahead of nonveterans in earning capacity. In the long run it was the nonveterans who had fewer opportunities.     Just how valuable a college education was for white men's occupational mobility can be seen in who benefited from the metamorphosis of California's Santa Clara Valley into Silicon Valley. Formerly an agricultural region, in the 1950s it became the scene of explosive growth in the semiconductor electronics industry. John Keller has argued that this industry epitomized the postwar economy and occupational structure. It owed its existence directly to the military and to the National Aeronautics and Space Administration (NASA), which were its major funders and market. It had an increasingly white-collar workforce. White men, who were the initial production workers in the 1950s, quickly transformed themselves into a technical and professional workforce thanks largely to GI benefits and to the implementation of training programs at a half-dozen junior colleges built in the valley since the mid-1950s. Indeed, a study of the local junior college system in its formative years confirmed how this institutional setup systematically facilitated the transformation of a section of the blue-collar workforce in the area into a corps of electronics technicians: 62 percent of enrollees at San Jose Junior College (later renamed San Jose City College) came from blue-collar families, and 55 percent of all job placements were as electronics technicians in the industrial and service sectors of the county economy. As the industry expanded between 1950 and 1960 and white men left assembly work, they were replaced initially by Latinas and African American women, who were joined after 1970 by new immigrant women. Immigrating men tended to work in the better-paid unionized industries that grew up in the area.     Postwar expansion made college accessible to Euromales in general and to Jews in particular. My generation's "Think what you could have been!" answer to our parents became our reality as quotas and old occupational barriers fell and new fields opened up to Jews. The most striking result was a sharp decline in Jewish small businesses and a skyrocketing increase in Jewish professionals. For example, as quotas in medical schools fell, the numbers of Jewish M.D.'s shot up. If Boston is any indication, just over 1 percent of all Jewish men before the war were doctors, but 16 percent of the postwar generation became M.D.'s. A similar Jewish mass movement took place into college and university faculties, especially in "new and expanding fields in the social and natural sciences."     Although these Jewish college professors tended to be sons of businessmen and professionals, the postwar boom saw the first large-scale class mobility among Jewish men. Sons of workingclass Jews now went to college and became professionals themselves--according to the Boston survey, almost two-thirds of them. This compared favorably with three-quarters of the sons of professional fathers.     But if Jews' upward mobility was due to a lowering of racial barriers, then how have the children of other southern and eastern European immigrants fared? Stephen Steinberg provides one comparison--that of college faculties. Although Jews were the first group to go to college in any great numbers, the proportions of faculty comprising southern and eastern European Catholics has grown rapidly since World War II. Thus, Catholic faculty and graduate students have steadily increased, Protestants have decreased, and Jews have reached a plateau, such that Protestants are underrepresented on college faculties while Catholics were approaching parity by 1974.     Steinberg argues that the lag had less to do with values about education than with difficulties that largely rural Catholic immigrants had in translating rural skills into financial success in an urban industrial setting. Once the opportunities were provided by the GI Bill and associated programs, they too took full advantage of education as a route to upward mobility. Where the first cohorts of Jewish faculty came from small-business backgrounds, Catholic faculty came from working-class families who benefited from postwar programs. Steinberg argues that class backgrounds, more specifically the occupational resources of different immigrant streams, are important for shaping their relative mobility. But we need to place his argument in the broader racial perspective of institutional whiteness. That is, Irish, Jews, and southern and eastern European Catholics were all held back until they were granted--willingly or unwillingly--the institutional privileges of socially sanctioned whiteness. This happened most dramatically after World War II (see chapter 2 for a discussion of the Irish).     Even more significantly, the postwar boom transformed America's class structure--or at least its status structure--so that the middle class expanded to encompass most of the population. Before the war, most Jews, like most other Americans, were part of the working class, defined in terms of occupation, education, and income. Already upwardly mobile before the war relative to other immigrants, Jews floated high on this rising economic tide, and most of them entered the middle class. The children of other immigrants did too. Still, even the high tide missed some Jews. As late as 1973, some 15 percent of New York's Jews were poor or near poor, and in the 1960s, almost 25 percent of employed Jewish men remained manual workers.     The reason I refer to educational and occupational GI benefits as affirmative action programs for white males is because they were decidedly not extended to African Americans or to women of any race. Theoretically they were available to all veterans; in practice women and black veterans did not get anywhere near their share. Women's Army and Air Force units were initially organized as auxiliaries, hence not part of the military. When that status was changed, in July 1943, only those who reenlisted in the armed forces were eligible for veterans' benefits. Many women thought they were simply being demobilized and returned home. The majority remained and were ultimately eligible for veterans' benefits. But there was little counseling, and a social climate that discouraged women's careers and independence cut down on women's knowledge and sense of entitlement. The Veterans Administration kept no statistics on the number of women who used their GI benefits.     The barriers that almost completely shut African American GIs out of their benefits were even more formidable. In Neil Wynn's portrait, black GIs anticipated starting new lives, just like their white counterparts. Over 43 percent hoped to return to school, and most expected to relocate, to find better jobs in new lines of work. The exodus from the South toward the North and West was particularly large. So it was not a question of any lack of ambition on the part of African American GIs. White male privilege was shaped against the backdrop of wartime racism and postwar sexism.     During and after the war, there was an upsurge in white racist violence against black servicemen, in public schools, and by the Ku Klux Klan. It spread to California and New York. The number of lynchings rose during the war, and in 1943 there were antiblack race riots in several large northern cities. Although there was a wartime labor shortage, black people were discriminated against when it came to well-paid defense industry jobs and housing. In 1946, white riots against African Americans occurred across the South and in Chicago and Philadelphia.     Gains made as a result of the wartime civil rights movement, especially in defense-related employment, were lost with peacetime conversion, as black workers were the first to be fired, often in violation of seniority. White women were also laid off, ostensibly to make room for jobs for demobilized servicemen, and in the long run women lost most of the gains they had made in wartime. We now know that women did not leave the labor force in any significant numbers but, instead, were forced to find inferior jobs, largely nonunion, part-time, and clerical.     The military, the Veterans Administration, the U.S. Employment Service (USES), and the Federal Housing Administration effectively denied African American GIs access to their benefits and to new educational, occupational, and residential opportunities. Black GIs who served in the thoroughly segregated armed forces during World War II served under white officers. African American soldiers were given a disproportionate share of dishonorable discharges, which denied them veterans' rights under the GI Bill. Between August and November 1946, for example, 21 percent of white soldiers and 39 percent of black soldiers were dishonorably discharged. Those who did get an honorable discharge then faced the Veterans Administration and the USES. The latter, which was responsible for job placements, employed very few African Americans, especially in the South. This meant that black veterans did not receive much employment information and that the offers they did receive were for low-paid and menial jobs. "In one survey of 50 cities, the movement of blacks into peacetime employment was found to be lagging far behind that of white veterans: in Arkansas ninety-five percent of the placements made by the USES for Afro-Americans were in service or unskilled jobs." African Americans were also less likely than whites, regardless of GI status, to gain new jobs commensurate with their wartime jobs. For example, in San Francisco, by 1948, black Americans "had dropped back halfway to their prewar employment status."     Black GIs faced discrimination in the educational system as well. Despite the end of restrictions on Jews and other Euro-ethnics, African Americans were not welcome in white colleges. Black colleges were overcrowded, but the combination of segregation and prejudice made for few alternatives. About 20,000 black veterans attended college by 1947, most in black colleges, but almost as many, 15,000, could not gain entry. Predictably, the disproportionately few African Americans who did gain access to their educational benefits were able, like their white counterparts, to become doctors and engineers, and to enter the black middle class. Suburbanization In 1949, ensconced in Valley Stream, I watched potato farms turn into Levittown and Idlewild (later Kennedy) airport. This was the major spectator sport in our first years on Long Island. A typical weekend would bring various aunts, uncles, and cousins out from the city. After a huge meal, we'd pile into the car--itself a novelty--to look at the bulldozed acres and comment on the matchbox construction. During the week, my mother and I would look at the houses going up within walking distance.     Bill Levitt built a basic, 900-1,000 square foot, somewhat expandable house for a lower-middle-class and working-class market on Long Island, and later in Pennsylvania and New Jersey. Levittown started out as 2,000 units of rental housing at $60 a month, designed to meet the low-income housing needs of returning war vets, many of whom, like my Aunt Evie and Uncle Julie, were living in Quonset huts. By May 1947, Levitt and Sons had acquired enough land in Hempstead Township on Long Island to build 4,000 houses, and by the next February, he had built 6,000 units and named the development after himself. After 1948, federal financing for the construction of rental housing tightened, and Levitt switched to building houses for sale. By 1951, Levittown was a development of some 15,000 families.     At the beginning of World War II, about one-third of all American families owned their houses. That percentage doubled in twenty years. Most Levittowners looked just like my family. They came from New York City or Long Island; about 17 percent were military, from nearby Mitchell Field; Levittown was their first house, and almost everyone was married. Three-quarters of the 1947 inhabitants were white collar, but by 1950 more blue-collar families had moved in, so that by 1951, "barely half" of the new residents were white collar, and by 1960 their occupational profile was somewhat more working class than for Nassau County as a whole. By this time too, almost one-third of Levittown's people were either foreign-born or, like my parents, firstgeneration U.S.-born.     The Federal Housing Administration (FHA) was key to buyers and builders alike. Thanks to the FHA, suburbia was open to more than GIs. People like us would never have been in the market for houses without FHA and Veterans Administration (VA) low-down-payment, low-interest, long-term loans to young buyers. Most suburbs were built by "merchant builders," large-scale entrepreneurs like Levitt, who obtained their own direct FHA and VA loans. In the view of one major builder, "[w]ithout FHA and VA loans merchant building would not have happened." A great deal was at stake. FHA and VA had to approve subdivision plans and make the appraisals upon which house buyers' loans were calculated. FHA appraisals effectively set the price a house could sell for, since it established the amount of the mortgage it would insure. The VA was created after the war, and it followed FHA policies. Most of the benefits in both programs went to the suburbs, and half of all suburban housing in the 1950s and 1960s was financed by FHA/VA loans. Federal highway funding was also important to suburbanization. The National Defense Highway Act of 1941 put the government in the business of funding 90 percent of a national highway system (the other 10 percent came from the states), which developed a network of freeways between and around the nation's metropolitan areas, making suburbs and automobile commuting a way of life. State zoning laws and services were also key. "A significant and often crucial portion of the required infrastructure--typically water, sewer, roads, parks, schools--was provided by the existing community, which was in effect subsidizing the builder and indirectly the new buyer or renter."     In residential life, as in jobs and education, federal programs and GI benefits were crucial for mass entry into a middle-class, home-owning suburban lifestyle. Together they raised the American standard of living to a middle-class one.     It was in housing policy that the federal government's racism reached its high point. Begun in 1934, the FHA was a New Deal program whose original intent was to stimulate the construction industry by insuring private loans to buy or build houses. Even before the war, it had stimulated a building boom. The FHA was "largely run by representatives of the real estate and banking industries." It is fair to say that the "FHA exhorted segregation and enshrined it as public policy." As early as 1955, Charles Abrams blasted it: A government offering such bounty to builders and lenders could have required compliance with a nondiscrimination policy. Or the agency could at least have pursued a course of evasion, or hidden behind the screen of local autonomy. Instead, FHA adopted a racial policy that could well have been culled from the Nuremburg laws. From its inception FHA set itself up as the protector of the all white neighborhood. It sent its agents into the field to keep Negroes and other minorities from buying houses in white neighborhoods.     The FHA believed in racial segregation. Throughout its history, it publicly and actively promoted restrictive covenants. Before the war, these forbade sales to Jews and Catholics as well as to African Americans. The deed to my house in Detroit had such a covenant, which theoretically prevented it from being sold to Jews or African Americans. Even after the Supreme Court outlawed restrictive covenants in 1948, the FHA continued to encourage builders to write them in against African Americans. FHA underwriting manuals openly insisted on racially homogeneous neighborhoods, and their loans were made only in white neighborhoods. I bought my Detroit house in 1972, from Jews who were leaving a largely African American neighborhood. By that time, restrictive covenants were a dead letter, but block busting by realtors was replacing it.     With the federal government behind them, virtually all developers refused to sell to African Americans. Palo Alto and Levittown, like most suburbs as late as 1960, were virtually all white. Out of 15,741 houses and 65,276 people, averaging 4.2 people per house, only 220 Levittowners, or 52 households, were "nonwhite." In 1958, Levitt announced publicly, at a press conference held to open his New Jersey development, that he would not sell to black buyers. This caused a furor because the state of New Jersey (but not the U.S. government) prohibited discrimination in federally subsidized housing. Levitt was sued and fought it. There had been a white riot in his Pennsylvania development when a black family moved in a few years earlier. In New Jersey, he was ultimately persuaded by township ministers to integrate. West Coast builder Joe Eichler had a policy of selling to any African American who could afford to buy. But his son pointed out that his father's clientele in more affluent Palo Alto was less likely to feel threatened. They liked to think of themselves as liberal, which was relatively easy to do because there were relatively few African Americans in the Bay area, and fewer still could afford homes in Palo Alto.     The result of these policies was that African Americans were totally shut out of the suburban boom. An article in Harper's described the housing available to black GIs. On his way to the base each morning, Sergeant Smith passes an attractive air-conditioned, FHA-financed housing project. It was built for service families. Its rents are little more than the Smiths pay for their shack. And there are half-a-dozen vacancies, but none for Negroes.     Where my family felt the seductive pull of suburbia, Marshall Berman's experienced the brutal push of urban renewal. In the Bronx, in the 1950s, Robert Moses's Cross-Bronx Expressway erased "a dozen solid, settled, densely populated neighborhoods like our own.... [S]omething like 60,000 working- and lower-middle-class people, mostly Jews, but with many Italians, Irish, and Blacks thrown in, would be thrown out of their homes.... For ten years, through the late 1950s and early 1960s, the center of the Bronx was pounded and blasted and smashed."     Urban renewal made postwar cities into bad places to live. At a physical level, urban renewal reshaped them, and federal programs brought private developers and public officials together to create downtown central business districts where there had formerly been a mix of manufacturing, commerce, and working-class neighborhoods. Manufacturing was scattered to the peripheries of the city, which were ringed and bisected by a national system of highways. Some working-class neighborhoods were bulldozed, but others remained. In Los Angeles, as in New York's Bronx, the postwar period saw massive freeway construction right through the heart of old working-class neighborhoods. In East Los Angeles and Santa Monica, Chicana/o and African American communities were divided in half or blasted to smithereens by the highways bringing Angelenos to the new white suburbs, or to make way for civic monuments like Dodger Stadium.     Urban renewal was the other side of the process by which Jewish and other working-class Euro-immigrants became middle class. It was the push to suburbia's seductive pull. The fortunate white survivors of urban renewal headed disproportionately for suburbia, where they could partake of prosperity and the good life. There was a reason for its attraction. It was often cheaper to buy in the suburbs than to rent in the city. Even Euro-ethnics and families who would be considered working class, based on their occupations, were able to buy into the emerging white suburban lifestyle. And as Levittown indicates, they did so in increasing numbers, so that by 1966 half of all workers and 75 percent of those under forty nationwide lived in suburbs. They too were considered middle-class.     If the federal stick of urban renewal joined the FHA carrot of cheap mortgages to send masses of Euro-Americans to the suburbs, the FHA had a different kind of one-two punch for African Americans. Segregation kept them out of the suburbs, and redlining made sure they could not buy or repair their homes in the neighborhoods in which they were allowed to live. The FHA practiced systematic redlining. This was a practice developed by its predecessor, the Home Owners Loan Corporation (HOLC), which in the 1930s developed an elaborate neighborhood rating system that placed the highest (green) value on allwhite, middle-class neighborhoods, and the lowest (red) on racially nonwhite or mixed and working-class neighborhoods. High ratings meant high property values. The idea was that low property values in redlined neighborhoods made them bad investments. The FHA was, after all, created by and for banks and the housing industry. Redlining warned banks not to lend there, and the FHA would not insure mortgages in such neighborhoods. Redlining created a self-fulfilling prophesy. With the assistance of local realtors and banks, it assigned one of the four ratings to every block in every city. The resulting information was then translated into the appropriate color [green, blue, yellow, or red] and duly recorded on secret "Residential Security Maps" in local HOLC offices. The maps themselves were placed in elaborate "City Survey Files," which consisted of reports, questionnaires, and workpapers relating to current and future values of real estate. The FHA's and VA's refusal to guarantee loans in redlined neighborhoods made it virtually impossible for African Americans to borrow money for home improvement or purchase. Because these maps and surveys were quite secret, it took the civil rights movement to make these practices and their devastating consequences public. As a result, those who fought urban renewal, or who sought to make a home in the urban ruins, found themselves locked out of the middle class. They also faced an ideological assault that labeled their neighborhoods slums and called them slumdwellers. Conclusion The record is very clear. Instead of seizing the opportunity to end institutionalized racism, the federal government did its level best to shut and double-seal the postwar window of opportunity in African Americans' faces. It consistently refused to combat segregation in the social institutions that were key to upward mobility in education, housing, and employment. Moreover, federal programs that were themselves designed to assist demobilized GIs and young families systematically discriminated against African Americans. Such programs reinforced white/nonwhite racial distinctions even as intrawhite racialization was falling out of fashion. This other side of the coin, that white men of north-west European ancestry and white men of southeastern European ancestry were treated equally in theory and in practice with regard to the benefits they received, was part of the larger postwar whitening of Jews and other eastern and southern Europeans.     The myth that Jews pulled themselves up by their own bootstraps ignores the fact that it took federal programs to create the conditions whereby the abilities of Jews and other European immigrants could be recognized and rewarded rather than denigrated and denied. The GI Bill and FHA and VA mortgages, even though they were advertised as open to all, functioned as a set of racial privileges. They were privileges because they were extended to white GIs but not to black GIs. Such privileges were forms of affirmative action that allowed Jews and other Euro-American men to become suburban homeowners and to get the training that allowed them--but much less so women vets or war workers--to become professionals, technicians, salesmen, and managers in a growing economy. Jews and other white ethnics' upward mobility was due to programs that allowed us to float on a rising economic tide. To African Americans, the government offered the cement boots of segregation, redlining, urban renewal, and discrimination.     Those racially skewed gains have been passed across the generations, so that racial inequality seems to maintain itself "naturally," even after legal segregation ended. Today, I own a house in Venice, California, like the one in which I grew up in Valley Stream, and my brother until recently owned a house in Palo Alto much like an Eichler house. Both of us are where we are thanks largely to the postwar benefits our parents received and passed on to us, and to the educational benefits we received in the 1960s as a result of affluence and the social agitation that developed from the black Freedom Movement. I have white, African American, and Asian American colleagues whose parents received fewer or none of America's postwar benefits and who expect never to own a house despite their considerable academic achievements. Some of these colleagues who are a few years younger than I also carry staggering debts for their education, which they expect to have to repay for the rest of their lives.     Conventional wisdom has it that the United States has always been an affluent land of opportunity. But the truth is that affluence has been the exception and that real upward mobility has required massive affirmative action programs. The myth of affluence persists today long after the industrial boom, and the public policies that supported good union contracts and real employment opportunities for (almost) all are gone. It is increasingly clear that the affluent period between 1940 and 1970 or 1975 was an aberrant one for America's white working class. The Jewish ethnic wisdom I grew up with, that we pulled ourselves up by our own bootstraps, by sticking together, by being damned smart, leaves out an important part of the truth: that not all Jews made it, and that those who did had a great deal of help from the federal government.     Today, in a shrinking economy, where downward mobility is the norm, the children and grandchildren of the postwar beneficiaries of the economic boom have some precious advantages. For example, having parents who own their own homes or who have decent retirement benefits can make a real difference in a young person's ability to take on huge college loans or to come up with a down payment for a house. Even this simple inheritance helps perpetuate the gap between whites and people of color. Sure, Jews needed ability, but that was never enough for more than a few, to make it. The same applies today. Whatever advantages I bequeath them, my sons will never have their parents' or grandparents' experience of life on a rising economic tide.     Public policies like the anti-immigrant Proposition 187 and anti-affirmative action Proposition 209 in California, the abolition of affirmative action policies at the University of California, and media demonization of African Americans and Central American immigrants as lazy welfare cheats encourage feelings of white entitlement to middle-class privilege. But our children's and grandchildren's realities are that they are downwardly mobile relative to their grandparents, not because people of color are getting the good jobs by affirmative action but because the good jobs and prosperity in general are ceasing to exist. Copyright © 1998 Karen Brodkin. All rights reserved.

Google Preview