2
10
324
-
https://d1y502jg6fpugt.cloudfront.net/71642/archive/files/6ae87f855b79eb84b741f7b72d10a0af.pdf?Expires=1712793600&Signature=kiaGAL%7EVu58dfMWb5NP9GEGFlc-6sbauRs9cDnfpfH8fnDLDlSo5RcVwnNn6xJoW6F212lMqJM2gY4nHSYiaf5l4L58MbyLCjsoeeP6DvXCdu4IRdPRJ3VDhDnakPJSOyy0NEaUU4BQs6ae6cxHrQggvuf6cj6mYyiZjb4sbiYr32PJheMYjUVzRccyuYHo5X3G93LWUC6dL46wtTTXVGOHUfUlxLjfbohzWM%7EtFG77XxvCFEvx58QPpCZeBklWN%7E5t4YPESx-LgvkiSAyNUbIZ-7jAFVdAaFtgo8q3qPTWnC6OkBe3P4WweoXEBlG3u6cFZPHM%7E8m2tuqx5XRSUQw__&Key-Pair-Id=K6UGZS9ZTDSZM
06f1e0b05f510f2ec423d63a96647b7d
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
Any textual data included in the document
FORBIDDEN THOUGHTS
I have been committed to equal rights for all for as long as I can remember. I have been an active advocate for minority rights, women’s rights, gay rights (now called LGBT rights), immigrant rights (also called undocumented rights), prisoner’s rights, rights of the disabled, the youth the elderly, etc. etc.
When I advocated for labor, I had forbidden thoughts about unions, their tactics and democracy.
When I advocated for civil rights, I had forbidden thoughts about inequities in some of the solutions put forward to end discrimination.
When I advocated for women’s rights, I had forbidden thoughts about some of the arguments put forward to demonstrate the sexism that women endured.
Unions tended to be narrowly focused. Preserve the job of its members, even if the industry is producing products harmful to both society, and in an environment harmful to its members. In its commitment to protect its members, it may be protecting some who do not deserve to be protected. Perhaps the charge of corruption and nepotism is correct in a few cases.
Women rightly demand a rightful place in our history books. But since sexism goes way back, women were not in a position to take leadership in government, or business, or religion, or science, or unions. What we see more of these days, is a revision of the history books, bringing the overlooked women to the fore. In government, Cleopatra, Catherine the Great, Queen Elizabeth (the Virgin Queen) and Queen Victoria, and in the US: Dolly Madison, Frances Perkins, Eleanor Roosevelt. In my unions, Clara Lemlich, Rose Schneiderman, Rose Pesotta, Bessie Hillman, Joyce Miller.
I keep my thoughts to myself. Articulate them and you give ammunition to the enemy. They will jump at anything you might say that will confirm their racist, anti-union, sexist or anti gay position.
Yes. Some unions were gangster-controlled. The mafia or its equivalent, had a hand in some locals of the Teamsters or the Longshoremen. Some were Communist dominated. Some were less than democratic. The officers saw their union as their candy store.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
application/msword
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Forbidden Thoughts
Creator
An entity primarily responsible for making the resource
Jacob Schlitt
Description
An account of the resource
I have been committed to equal rights for all for as long as I can remember. (Fragment)
Date
A point or period of time associated with an event in the lifecycle of the resource
2015
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
text
Language
A language of the resource
en
Identifier
An unambiguous reference to the resource within a given context
FORBIDDEN_THOUGHTS
Confessions
Fragment
Labor Movement
Politics
-
https://d1y502jg6fpugt.cloudfront.net/71642/archive/files/8207aa1f11f703234af396bdbf8c0ffe.pdf?Expires=1712793600&Signature=kpJxequASIr33j00b3YNU1GIfy7LZlZM9cddAlcNCtpM8V8ggTahVSXPtXKVs-Lew0RWrnzs5Y1Pbd-2q4OqaKOJPapwX%7ETsF2wbT4P4Yqn9KI-p4A%7EPUGl453iKalSraXrDJ7JM4NbOqq1bJ407%7EZxcih9c367Gc1tf2et8Rzr5gitAdljzFzubXZKT-Lov8kP4-t19drFc3QukTjt3Tnbp7Bd%7EU3DE9dmtdQRbX611PhmAN9GQ51FIspx9OmhO2UzceyMh1oUKVNWSqZx9Lmps5rzI41-TFpH4hljTkVsoVtiSDA42VSOwWt1ouf3OBVwQGL3Qc2PANIsNsM5ybA__&Key-Pair-Id=K6UGZS9ZTDSZM
497ea4c82a0e9831b158f31ff649de68
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Autobiographical writing
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
Any textual data included in the document
For a lot of years—say from before the turn of the century (the 20th) until the 1960s—there was a group of remarkable Jewish labor leaders leading what was known as the Jewish unions. (The same unions had a large Italian membership and Italian locals with able leaders like Luigi Antonini.) The most prominent were David Dubinsky of the ILGWU and Sidney Hillman of the ACWA. There were scores of others, and Dubinsky was followed by Stolberg and Chaikin, and Hillman by Potofsky and Sheinkman. The Hatters had Alex Rose, the Furriers had---etc. There had also been Jewish labor leaders who led unions that did not have a large Jewish membership, the best example being Samuel Gompers.
The fact is, that the “Jewish” unions stopped being Jewish during the 1940s. The old-timers were retiring, and they were being replaced by black and Hispanic workers in the large metropolitan areas—New York, Chicago, Philadelphia, Baltimore, Los Angeles etc. And when the garment shops ran away from the Northern metropolitan areas to rural areas and the South, the workers were mostly WASPS, white and mostly Protestant, like Norma Rae.
Interestingly, the organizers who followed and attempted to organize those runaway shops were mostly Jewish. And the union officials in the large metropolitan areas were mostly Jewish. So for a while, the Jewish leadership and staff of the once Jewish unions, now consisting of urban minorities and rural whites, remained in place. As an aside, a Jewish staff member of the NAACP led the attack on the ILGWU claiming that its black members were denied leadership positions. Over the next decade, the garment factories which ran away from the metropolitan garment centers to rural America and the South, ran to Latin America and Asia, and the garment unions faded away.
But then there was a reemergence of Jewish labor leaders, among the teachers and public employees. Some of the children of Jewish workers, finished college and went to work for a wide variety of trade unions. I grew up aware of, and proud of, Dubinsky and Hillman. When I had the opportunity, I became one of those Jewish organizers, starting out trying to organize non-Jewish garment workers in Pennsylvania and Ohio. Then non-Jewish alteration workers and shipping clerks in New York. Yes, and all of the locals and districts for which I worked were headed by Jewish officials: Pennsylvania—Sol Greene; Ohio—Nicholas Kirtzman, Local 38—Isidore Sorkin, and Local 99--Shelley Appleton.
When I left the ILGWU in 1956, I went to work for the Jewish Labor Committee, getting to know hundreds of Jewish labor leaders. Many were the legendary pioneers who created powerful unions. Politically, they were socialists who received their early training and point of view in Eastern Europe from the Jewish Labor Bund, which they adapted to the American scene. I also had the pleasure of working with the next generation of Jewish labor leaders: Charles Cogen and Al Shanker of the Teachers (AFT), and Jerry Wurf of the Public Employees (AFSCME).
In 1962, I left the JLC to serve as the Education Director of the Amalgamated Laundry Workers Joint Board, headed by Louis Simon. He was Jewish, but had no connection with the Bundists. In fact, as far as I know, he had no connection with any Jewish organization. He became the manager of the Laundry Workers because he was a laundry driver, and a rank and file leader. Simon had a remarkable sense of self-preservation.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
application/msword
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Untitled
Creator
An entity primarily responsible for making the resource
Jacob Schlitt
Description
An account of the resource
"For a lot of years—say from before the turn of the century (the 20th) until the 1960s—there was a group of remarkable Jewish labor leaders leading what was known as the Jewish unions." (Fragment)
Date
A point or period of time associated with an event in the lifecycle of the resource
2015-04
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
text
Language
A language of the resource
en
Identifier
An unambiguous reference to the resource within a given context
For_a_lot_of_years—say_from_before_the_turn_of_the_century
AFSCME
ILGWU
Jewish Identity
Jewish Labor Committee (JLC)
Labor Movement
-
https://d1y502jg6fpugt.cloudfront.net/71642/archive/files/b5b356f8dbecf750062511472df767c5.pdf?Expires=1712793600&Signature=ocJ1jOx8vAIwvTAcTptllgCiJZNRU1WM1jw2C87CtphWxbL5lS7AVdvpnZRUKfs%7E1-vC%7Ej9smZ0UrCV5cJpmfqxX4abSGGX6onjF9vcJHWO8xL040n%7ETk6mJdOmSeGJ6wjbYigEc6HEXDsTW1-tZDlnF6qqL4cM76tHGpQA2KjFRyePUx%7Em7mN2JdOJ7IHSaUTOWAKdpjHsn%7En32Bj3dVg27jyzPP6VmZ-h1edR-YZ%7EtWcRWUj822SSE8BvkNiWQ0XYvc-k6Zp0XHD5Qs-wI6LsMG98s64djNSWasUhFkOOBetrLwMEJ6C5pZQSNya9mr2gHh6yrwGkDgMk3oA2a7w__&Key-Pair-Id=K6UGZS9ZTDSZM
7f03fa3f5aeb1382a9bb4f7149b3eee1
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Autobiographical writing
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
Any textual data included in the document
Eighty-eight
Today, December 18, 2015, I turn 88. I remember meeting an elderly jazz musician who said that if he knew he was going to live so long, he would have taken better care of himself. I have been pretty casual about the way I have taken care of myself. I smoked from the late 1940s to the early 1970s. I never worried about the sun—no hats or sunscreen during the summer. I was pretty sloppy about exercise. I did follow the advice I gave my children: everything in moderation, so I didn’t eat or drink excessively. I have been lucky.
Of course, I have slowed down a bit. Walking is getting harder. I have a balance problem. I have become more dependent on my cane, and also on my glasses and hearing aids. My reflexes are a bit slower, and my memory is not as sharp, but I don’t feel much different from 68. OK, 78.
I have observed on more than one occasion that I have been lucky in many ways: in work, in friends, and in family. I have also been lucky in the time and place I was born (1927, New York), the schools I attended, the organizations with which I have been associated, and the neighborhoods in which I lived.
I have worked from the time I was 14 in 1942, to my retirement at 70 in 1997. I loved my after-school jobs, while I went to Stuyvesant and CCNY, and I loved my after-graduation jobs, beginning with the ILGWU in 1950, and ending with the Fair Labor Practices Division of the Massachusetts Attorney General’s Office. I was the epitome of the person who did well by doing good. Over the 47 years of my “full-time” working life, I was primarily involved in two important causes: the labor movement and the civil rights movement. And I now enjoy Social Security and two nice pensions.
I have a group of friends dating back to junior high school. There aren’t too many people who can claim friendships of 75 years. Over the years, I have made countless friends and colleagues growing out of my involvement in three communities: the Jewish community, organized labor and civil rights. We have shared experiences, meals, meetings, conferences, rallies, picket lines, demonstrations, and even vacations. And I have had the good fortune of becoming part of my wives’ circle of friends.
And family! To have four such wonderful children! We recently celebrated my daughter Carol’s 60th birthday, and it was observed how fortunate she was to have her parents present. From my point of view, I felt blessed to have been there. She is happily married with a 10 year old son, Elliott, and she is involved in all the right causes. My son Lewis is both happily married and happily employed, and Carol’s celebration took place at Nina’s and his extensively and beautifully renovated home. My daughter Martha, also happily married to Mark, two artists with two terrific sons, Miles and Henry, are now living in Portland Oregon, awaiting job developments. And my son David started a new chapter in his life with a job in Pittsburgh.
And I am happily married. When the Brookline Senior Center was honoring Brooklineites who have been married over 50 years, I asked if I could be included, since I was married to my first wife for over 20 years, and my second wife for over 30 years.
Last year, when I turned 87, “four score and seven,” I wrote a take-off on Lincoln’s Gettysburg Address. This year, as I turn 88, I went to the Chinese Supermarket, Super-88, to emphasize that I am Super-88. Eight is a very lucky number to the Chinese because it sounds like the word for wealth. Therefore you are twice as lucky at 88. Maybe 11 times as lucky. (The Chinese began the Summer Olympics in Beijing on 8/8/08 at 8 minutes and 8 seconds after 8 pm.) I am also lucky “Jewishly” having been born on the “18th” which is “Chai” which means life.
I have no idea what I will do next year, 12/18/16, but I have plenty of time to think about it. I am looking forward to a big blast for my 90th.
12-18-15
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
application/msword
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Eighty-eight
Creator
An entity primarily responsible for making the resource
Jacob Schlitt
Description
An account of the resource
"Today, December 18, 2015, I turn 88."
Date
A point or period of time associated with an event in the lifecycle of the resource
2015-12-18
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
text
Language
A language of the resource
en
Identifier
An unambiguous reference to the resource within a given context
Eighty
Aging
Birthdays
Family
Observations
-
https://d1y502jg6fpugt.cloudfront.net/71642/archive/files/1920d548e28cd848bb46d499c58e9df2.pdf?Expires=1712793600&Signature=XSfipNqI%7EkDPWC7LqFpUGsrnScvgCbl8KfJ2VW1PD6%7ELrG7rgNMehxtKg8toLDWozFA%7E3pENV5KzvUmK3ZijRTm5bB6PxevfgGPddRUiLmgdvUy4g-QlK4%7EmYPPeSpRpnb3siQle71IA3RSUYeD379olSogx26ad8D6KJsMpi1BqBjMrLY4Sy5B8B99Clc79bp4jZFNGzm%7EDTEJz-IJzQyV9Rtbm%7EMz%7EEP1HRedaRpSUbrZNbdm8DJa9EXmajSS97VkNbAj4nW%7E-N-AegqnixWQR-qUPM9qDaCMhT7W-FBoZrp5zql6J%7E7k7KDrI0umBHU7dW2UTw7Ikj5foFJQwSQ__&Key-Pair-Id=K6UGZS9ZTDSZM
96d357b161645683b459489be8cb96c9
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Autobiographical writing
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
Any textual data included in the document
PESACH
I like Pesach. I like eating matzah. I like Seders. I like thinking about all the symbols, and the story of liberation, and how the Jews survived, and the importance of feeding the hungry, and being nice to strangers, and that good can triumph over evil.
What I don’t like is the craziness about dishes and non-kosher stuff. My mother didn’t have two sets of dishes for meat and milk, and she didn’t have two sets of dishes for Pesach and for the rest of the year. She explained that in biblical times they didn’t have china dishes; they had wooden dishes. Nor did they have the kind of silverware that we have today. I guess she would have said that eating implements in biblical times were also made of wood. You can’t really wash wood the way you wash china and metal flatware. Give today’s dishes a good washing and we can use the same dishes for meat and milk, and the same dishes for Pesach and the rest of the year.
If there were bread products, or food that was not Kosher for Passover, put them somewhere else; not in the kitchen. But don’t throw them out, or give them away. They will stay until after Pesach. During Pesach, I would certainly not eat bread. When I ate lunch in school, I made matzah sandwiches. When I stopped taking sandwiches, and ate lunch in restaurants, I would ask for matzah. Of course, most restaurants did not serve matzah as bread substitutes, so I did without. Except when I had soup. Then I rationalized that the crackers that were served were like matzah, and ate the crackers.
These days, and I suspect for all the years that Fran and I have been married, we have a difference of opinion about dishes and flatware. I am perfectly happy to use the same dishes and flatware that we have been using. (It is part of my tradition.) Fran has a different tradition. She has anointed some stuff as “Pesadik,” and she takes them out of their hiding place, puts them on the kitchen counter, and insists that we use them for Pesach. Then she takes out a lot of paper plates and plastic ware and insists that we use them as well. Sometimes I nodded, and did what I wanted. Sometimes I indulged her. Then I would remember “Sholem Bais” Peace in the Home, and now, I go along. It is only for eight days.
Another aspect of Pesach which bothers me is the craziness in getting ready for the seders. Thankfully, we don’t do seders any more. Instead, we either get invited, and if it is getting close and we haven’t been invited, we drop hints which usually results in an invitation. Nevertheless, there is the earlier craziness in getting the house ready for Pesach, and of course, in preparing whatever food Fran insists on bringing to the seder to which we are invited. Fran will never agree to just bringing some wine or a store-bought dish. She has to make something. And it is usually done just before we are to leave for the seder. I point out that it is getting late, and Fran tells me to leave her alone. Everything works out. Our hosts, who must have gone crazy getting ready for the seder, greet us warmly, thank us for whatever Fran made, and we have a great evening.
Even though I am a “guest,” I insist on doing the Four Questions (fir kashes) in Yiddish, telling everyone, I have been doing this since I was eight years old. The youngest can do it in Hebrew or English. I do it in Yiddish. And when the singing begins, I make sure to inject my ex-father-in-law’s version of Ki Lo Na’eh and Adir Hu, culminating in his version of Mu Adabru, which is in the Haggadah as Ehad Mi Yodeya (Who Knows One?) If David is at the seder, we sing them together, and since he can carry a tune, it sounds a lot better than me singing alone.
We are members of the Newton Centre Minyan, and for weeks before Pesach e–mails were going back and forth demonstrating the craziness of preparing for Pesach. Most of the members are very serious about observing everything that is required to prepare for Pesach. I sent them the story about the Jew in an anti-Semitic Eastern European town who couldn’t take it anymore and decided to convert. His wife said do what you think is best. After a while, he could not live with himself, and told his wife they will convert back to Judaism. His wife said fine, but do it after Pesach.
I hope that now that all the preparing has been done, everyone is having a happy Pesach.
4-5-15
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
application/msword
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Pesach
Creator
An entity primarily responsible for making the resource
Jacob Schlitt
Description
An account of the resource
"I like Pesach."
Date
A point or period of time associated with an event in the lifecycle of the resource
2015-04-05
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
text
Language
A language of the resource
en
Identifier
An unambiguous reference to the resource within a given context
PESACH
Childhood
Fran
Jewish Identity
Judaism
Newton Centre Minyan
Passover
Yiddish
-
https://d1y502jg6fpugt.cloudfront.net/71642/archive/files/a32a7461712d38962a57470fbc1f0515.pdf?Expires=1712793600&Signature=sA-G-Dewx-eUuU4oWA71XhkU9EvvtSqRI0-CInAIXl8FU%7EHTyqAufBZ04kcPWB1B73o8t07xy2UW1PCk%7Es7ZS03fxgBDQBAh3VkbmAsutDJOYidwXkgZky1aEXpO9VHbv1QgMhF25IybQ00G-6qDp0uKmKETEMi3CV7PbAw7pT0P%7EbtBPrsvwNmYVb9kYECRzQR14lvBpo7ZcYTQv%7EseVO7usSkKsoKgFYsEMVPVWujl6TfnZJYxgmDqxZ8VnaZp4RegXFrcPZgbhoUAfDDTPVv12OdJELTEV%7EN93xvOpfdglCUxOd9LVfTbZPkCr0DSelva3EJ9NUwrIDImlY3wBA__&Key-Pair-Id=K6UGZS9ZTDSZM
32fb849eec818852f2d0ee3047a7718b
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Autobiographical writing
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
Any textual data included in the document
AN ADDENDUM TO EATING OUT
I recently wrote about eating out, describing the “eateries” I patronized with my mother, and with my first dates, and in high school and college: candy stores, delicatessens, luncheonettes, cafeterias and restaurants. Let me share with you the kind of eating out that preceded high school. Two different categories come to mind. The first, which still haunts me, is school lunch. The second, which brings back fond memories, are the peddlers that visited our block, especially the ones with wonderful treats that cost less than a nickel.
School lunch: We were poor and “on relief,” so I therefore qualified for free lunch, which was served in the gym in elementary school, (PS 62) and in a couple of classrooms on the second floor in junior high school (JHS 52.) When we had our lunch break, some of my classmates went home for lunch, and others, who brought their lunch, went to a designated area with tables and benches, to eat their lunch. Some brought them in lunch boxes featuring cartoon characters; others in brown paper bags.
I went to where the kids who were getting free lunch were assigned. It was humiliating. I did not know the other kids, and did not want to know them. (I was aware that both Sol Rauch and Tony Rodriguez, who were in my junior high class, were on relief, but I don’t remember them in the lunchroom.) There were a great many more kids getting free lunch in PS 62. Perhaps it was because the school was K through 6th grade, while JHS 52 was 7 through 9th grade. I even was the recipient of free lunch when I attended summer school at PS 62, for a few years.
The menu was always the same: watery soup, a sandwich, a container of milk, and sometimes a piece of fruit. Unless you got on line early, the soup was luke warm, or worse. The sandwiches were varied, but I remember them as thin and on white bread, mostly American cheese. You picked up a tray, and flatware, and were served your lunch, which you brought to an empty seat. I tried to sit away from the other “diners.” I had no desire to make small talk. I ate my lunch quickly and left. What I remember most vividly was the frequently served tomato soup. I have come to hate tomato soup.
One year, while in junior high, my mother enrolled me in a summer program at a neighborhood recreational center called Juvenile House. My mother made my lunch, much like the kids who brought their lunch to school. I carried mine in a brown paper bag. Unfortunately, she invariably made mashed hard boiled egg sandwiches (without mayonnaise) so the eggs which had no binder, kept falling out of the sandwich. If I was no longer embarrassed eating free lunch, I was embarrassed having a sandwich which fell apart. When I started high school, I made my own sandwiches. No hard boiled eggs.
The neighborhood peddler: Thinking back to my childhood on Fox Street, I keep remembering how the street teemed with people, literally trying to eke out a few pennies, desperately struggling to make a living. (Digressing from food, there were musicians singing or playing their instruments in the courtyards, hoping that the tenants would wrap a few pennies in a piece of newspaper and throw it out the window. I still associate “You Are My Sunshine” with one of the courtyard singers. There were the men calling out, “I cash clothes,” and “I buy used Singer sewing machines and old typewriters.” There were men who sharpened knives, and there were men with ponies and a camera who took pictures of the neighborhood children seated on the pony.) There were men with horses and wagons who would call out their wares. Housewives would come down to examine their fruits and vegetables in the hope that they were fresher and cheaper than the fruit store around the block. The legendary apple sellers, and the large street vendors’ carts were not in my neighborhood. The apple sellers were downtown, and the big carts were in neighborhoods like the Lower East Side.
Among the peddlers I looked forward to were those who catered to kids. It seems that almost every day there were peddlers who came down the block pushing all kinds of carts, selling ices, and slices of watermelon in the summer, and roasted chestnuts, and baked sweet potato in the winter. There were peddlers selling jelly apples, and dried apricots and marshmallows on a stick, dipped in hot jelly. And cocoanut slices. They had carts on two wheels, and they carried wooden two by fours, which were inserted in the back to stabilize the cart when they stopped. The cart was equipped with compartments for their wares. The most elaborate was the sweet potato man who had a metal cart on four wheels with a fire on the bottom, a drawer which kept the baked sweet potato hot, and a drawer for wood.
Eventually, there appeared the ice cream truck with the bells, and we bought our ice cream pops and sandwiches and cones, but we knew it was not the same. The person who sold you the ice cream had a uniform. He was not dressed like the peddler. He drove a truck; he did not come into the neighborhood on foot pushing a pushcart. He didn’t speak with an accent. He didn’t scrape the ice and add the color; he didn’t slice the watermelon, or crack open the cocoanut, or roast the chestnuts, or bake the sweet potato, or dip the apple or apricot or marshmallow. I would like to think that eventually, the peddler made enough money peddling, that he was able to open a store or maybe a restaurant, and send his kids to college. My mother told me that our dentist worked as a peddler when he came to America from Kishinev, went to night school, and became a successful dentist.
Today there is a renewed interest in street vendors. They are licensed, and sell an astounding variety of foods, including gourmet dishes. And they are mechanized.
They drive trucks; they do not push push carts. And instead of fruits and vegetables being peddled from wagons pulled by horses, there are farmers’ markets where well-to-do patrons, baby boomers and millennials shop for fresh, organically grown foods. But to me, nothing can taste as good as the ices, the watermelon, the chestnuts and the sweet potatoes that we bought for a few cents from the peddler, and ate with our friends on the stoop.
6-5-15
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
application/msword
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
An Addendum to Eating Out
Creator
An entity primarily responsible for making the resource
Jacob Schlitt
Description
An account of the resource
"I recently wrote about eating out, describing the 'eateries' I patronized with my mother, and with my first dates, and in high school and college: candy stores, delicatessens, luncheonettes, cafeterias and restaurants."
Date
A point or period of time associated with an event in the lifecycle of the resource
2015-06-05
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
text
Language
A language of the resource
en
Identifier
An unambiguous reference to the resource within a given context
AN_ADDENDUM_TO_EATING_OUT
Bronx
Childhood
Elementary School (P.S. 62)
Food
Junior High School (J.H.S. 52)
Money
-
https://d1y502jg6fpugt.cloudfront.net/71642/archive/files/0582b0a129c49f71d1a8855920123384.pdf?Expires=1712793600&Signature=Yzv-tCS3XhJ%7Ess8NWWDbt%7EDs6dAmuoV8fYgr-9frNG7YLD0hgssgGFqunZaVUGRUDf7kh4BV6dufn5Uked82oHfYjIptSP3M-LYfLv67RJdAUBrYJ3ad5TxR-R3c4cUvzA-%7EeB0RKfM6kztKodqB3u6uW1onXhMDb3JWLzXhu9Y4-xE2KPaXEF1Gt3ise1eYVk17LfzoBfkjdrByo1psmSoBqlpbOQjnPB%7E2c877jWbd9fv0bUuqdrUbPHtZvQS3H5TR8oNB8L-ZgKj3Cf8j9XGFPWARYddHKUROv8jIBaUcdRtb%7EY180dMu6tJYvJOyrYVG1gMOKksmCjhG2h5b%7Ew__&Key-Pair-Id=K6UGZS9ZTDSZM
b40562bec1a660d48843d498e78164cb
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Autobiographical writing
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
Any textual data included in the document
Eating Out
Those of us who are “children of the depression,” when we heard the expression “eating out,” assumed it meant taking a sandwich somewhere. We did not know from restaurants. We knew they existed, but they were for rich people.
There were only two places where I went with my mother to “eat out” as a pre-teen: the delicatessen on Longwood Avenue between Fox Street and Southern Blvd., where we ordered hot dogs; and the candy store on the corner of Fox Street and Longwood Avenue, where we split a malted. Neither were very sumptuous meals. Though both the delicatessen and the candy store served sandwiches and had accommodations enabling you to sit down and enjoy a modest repast, we did not take advantage.
On a few occasions, during my teen-age years, my mother and I would indulge in a dinner out, followed by a movie. It required elaborate planning. My mother worked in a garment shop downtown, so when she left work, instead of taking the Lexington Avenue subway to the Longwood Avenue station, (a block from our home), as she usually did, she would take the Seventh Avenue subway to the Prospect Avenue (elevated) station, a much longer walk home. On Prospect Avenue, were a cafeteria and two movie houses.
We would rendezvous some time after 5 pm. I would buy two tickets for the movie at either the RKO Franklin, or the Prospect Theatre, before the prices changed at 5, and wait for my mother at the bottom of the stairs. When she arrived, we would go to the Prospect Cafeteria and have supper, lining up at the serving counter and carefully choosing a sandwich, or meatloaf or a hamburger patty plate, vegetables, bread, perhaps a bowl of soup, and a glass of water. It was a treat, and we enjoyed the rare luxury of having food prepared by someone else. We were no longer in a hurry. It did not matter how much time we took. It did not matter when we entered the movie. The ticket taker never questioned the tickets we handed him. We had eaten well and we sat down and watched the show, until one of us said, “this is where we came in.” We may have done this a half dozen times, but it remains in my memory as a special occasion.
When we walked down Longwood Avenue after the movie, we passed the only restaurant in the neighborhood: Goldman’s Dairy Restaurant. My guess is that it opened in the 1920s, when upwardly mobile Jewish families were moving into the neighborhood. The place had class: white tablecloths, good silverware, waiters. We never went there. My mother looked inside, and it seemed a sadness came over her. There was a time when she may have dined in such a restaurant with my father. By the time I was in college, in 1945, Goldman’s had closed. The neighborhood was changing.
In 1942, at the age of 14, I was attending Stuyvesant High School, and working part-time, and a whole new world of “eating out” opened up for me. Most of the time, I would take a sandwich from home, which I would supplement with a drink, but on a few occasions, I would grab something at one of the luncheonettes or chains that I passed on the way from school on East 15th Street, to work on West 25th Street. There were no McDonald’s or Burger Kings, but there were Nedicks and Chock Full of Nuts. There were also push carts selling knishes, pretzels, and hot dogs.
When I had a little more time, and a little more money, I would treat myself to a meal at a Horn and Hardart Automat. I got a kick out of them from my very first visit. They seemed to be all over town, though they were concentrated in midtown. I would walk in, hand the cashier a dollar, and get a dollar’s worth of nickels. I would admire what seemed like hundreds of glass and steel compartments that lined the walls, and the polished marble floor. I usually headed for the sandwiches, inserted my nickels, the door opened, I removed my sandwich, got something to drink, and sat down at a nearby table. I sometimes bypassed the magical compartments and went to the serving counter, similar to the Prospect Cafeteria, where I would get a vegetable plate.
On my first dates, we did not go out to eat. It was always assumed that your date had already eaten. We would go to a movie, and end up at a soda fountain where we would order either an ice cream soda, or a sundae, a banana split, or pie a la mode. When I was a little older and in a position to spend a little more, we patronized chains like Bickfords, Howard Johnson, and even Childs.
By the time I graduated from college and knew my way around the city, my friends and I were on our way to being sophisticated diners. We had our favorite ethnic restaurants (Sevilla, Champlain), we discovered Greenwich Village, Chinatown and Little Italy. We joined the ranks of those New Yorkers who looked down their noses at the tourists and those not in the know, who went to Broadway and stood on line (in line?) at Lindy’s or Mama Leone’s. We may have come late to “eating out,” but we were going to do it right. Price was still a consideration, but we learned about well prepared, and unusual dishes, and restaurants off the beaten path. We wanted more than pizza or chop suey. We had grown up, we had jobs, we were marrying. Now, when we went out, it was to dine at a fine restaurant, not to grab a bite after a show. We had arrived.
6-2-15
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
application/msword
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Eating Out
Creator
An entity primarily responsible for making the resource
Jacob Schlitt
Description
An account of the resource
"Those of us who are 'children of the depression', when we heard the expression 'eating out', assumed it meant taking a sandwich somewhere."
Date
A point or period of time associated with an event in the lifecycle of the resource
2015-06-02
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
text
Language
A language of the resource
en
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
1920/1949
Identifier
An unambiguous reference to the resource within a given context
Eating_Out
Bronx
Childhood
City College (CCNY)
Culture
Food
Money
Stuyvesant High School
-
https://d1y502jg6fpugt.cloudfront.net/71642/archive/files/a5d9f91df593542ab9097267a3ea266e.pdf?Expires=1712793600&Signature=OYi61pBwkjxDCSZ4feJNxE%7Efv8I6v%7ETuU5DnIPhIcAVTQQo4I%7EAfyOwHODF5pylR3yevR8xC1jQnARKISP%7EOXDitQC59zaQne1yj0qDVEa4ePZlXbM-ZGqMw4OWPAiemUwSJ8ZbvPt4mVmyAxvkG5x4u-lbrlQRBJvdotCv1bcTfDSsLhB5HBdhPe3nB8QljZGH2nee%7EwR8n0OL3G%7EOWdErBpCsaawzi9bm42y0sB9Nl%7E6K7czIb%7EtxuWHVh9k11YmWBFWY449Rzn6APTZZ03-8%7EpTpiB%7E2Pwv6n5ih82Z4kHZPInxk43eFJM2x8qjteBqUvGZM2xfHbA4vqkYMNzQ__&Key-Pair-Id=K6UGZS9ZTDSZM
8f32cf7861efd316dd8f75538f703cf5
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Autobiographical writing
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
Any textual data included in the document
DECEMBER 22
Today is December 22, 2015. I suspect I make a big thing out of dates, both public and private. I love to celebrate Lincoln’s and Washington’s birthdays, St. Patrick’s Day, July 4th, Labor Day, Columbus Day, Thanksgiving Day. And I love to celebrate the birthdays of all my family and friends, and their wedding anniversaries…Which brings me to today: The anniversary of my marriage to Sylvia on December 22, 1951, 64 years ago.
I look back on that day with mixed feelings. It was a pretty weird wedding. Where everybody else was having big weddings in synagogues with ushers in tuxedos and bridesmaids in gowns, followed by a party with a band, dancing and a wedding cake, Sylvia and I picked a Rabbi out of the phone book, went to his study with our friends and Sylvia’s sister and brother-in-law as witnesses, said whatever the Rabbi said we should say, then he pronounced us man and wife. We returned to our apartment and had some champagne and cake, talked, took pictures, played some music, took time out to go over to Sylvia’s parents three blocks up the street, and then everybody left, and we went to bed. And to the best of my memory we did not make love.
As I look back, I suspect that over the summer and fall of 1951, I simply wore Sylvia down until she agreed to marry me. I told her how much I loved her, over and over. I told her how happy we would be, over and over. We had been dating from the time I returned from Cleveland in April 1951. She went off to Camp Wellmet in July, and I went to work as a teacher at the Brooklyn Navy Yard, thinking it might keep me out of the Army. At the end of July, I visited Sylvia at camp. She mentioned that they were letting a counselor go and needed a replacement. I applied and got the job. I quit the Navy Yard to be with her. By October, Sylvia capitulated. We set the date for December 22. We shopped for wedding rings, a hi-fi set, dishes, silverware, a bed, and lots of other stuff including a dress for her and a suit for me. And a cabin near Kingston NY where we would spend our honeymoon. I was ecstatic. I thought Sylvia was, too.
The next couple years flew by. My mother’s apartment, which became my apartment after my mother died in March 1951, became our apartment. In June 1954, I was drafted. In the fall of 1954, Sylvia joined me, and in October 1955, Carol was born. We returned to our apartment in March 1956, found another apartment in Brooklyn in 1957, Lewis was born in 1958 and Martha in 1962. We were the proud parents of three wonderful children. A happy family, so I thought. Sylvia found a therapist. We moved to Washington DC in 1965. She found another therapist. In 1966, we found a lovely house. I found a job with the US Civil Rights Commission. Sylvia found a job with the US Internal Revenue Service. We celebrated our 14th to 19th wedding anniversaries in DC.
We did not celebrate our 20th wedding anniversary. Sylvia wanted out. By December 22, 1971, we had decided to separate. I found an apartment in downtown Washington. I felt that my life, my world, had come to an end. I was a failure. I failed as a husband, perhaps even as a father. I also felt that at 44, I would not be able to find someone. Turns out that I was able to find someone. The pain with each passing December 22nd became less. Still, it does not pass without my thinking about a marriage of 20 years that began with that weird wedding.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
application/msword
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
December 22
Creator
An entity primarily responsible for making the resource
Jacob Schlitt
Description
An account of the resource
"Today is December 22, 2015."
Date
A point or period of time associated with an event in the lifecycle of the resource
2015-12-22
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
text
Language
A language of the resource
en
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
1951/2015
Identifier
An unambiguous reference to the resource within a given context
DECEMBER_22
Marriage
Sylvia
-
https://d1y502jg6fpugt.cloudfront.net/71642/archive/files/3148806a611d9abe82c740c72319b182.pdf?Expires=1712793600&Signature=dI3LZE9PMqU5iqhSVgwY2vXtL3IkRJVVSKvA5iyIdMtt-t1dgSUfa4SmMu3Mdl49qd6OU31rqn7IWHc6PJGLmqy0JvnWpkRslZL5sSisFT6%7ERxRl%7ELf2WTBFL89XY6InHt88Ok9uozMUnXrvQ9w3syZ1NjoR22YH1x14gohnRPtlun8gT13A6kmOlUtVG1mVTFZNC-clCBmM57eIwimRqMWofX%7EdMvDohSvh4ynnkqCQUHuNI4X0ltlDbemdFzugzf%7EhuQf9QFzZpkRabZLD7csXJDaapSwehh66u4YK0BdcGiYySai4Lv14VYdNQgw9qgSZutn5mvyOoge1hCt%7EaA__&Key-Pair-Id=K6UGZS9ZTDSZM
a2a085e8ab9749540d08f31143bd092c
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Autobiographical writing
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
Any textual data included in the document
DAY OF REST
I have a bumper sticker on my car that reads: “The Labor Movement. The Folks who Brought you the Weekend.” Long before unions won first a six, and then a five day work week, the Jews came up with the concept of “A Day of Rest.” I assume, before the Ten Commandments, most people worked from dawn to dusk seven days a week. No day was different from any other. It took Moses (or some other very creative individual) to provide a rationale for a day off from back-breaking labor.
The Fourth Commandment states: “Remember the Sabbath day to keep it holy. Six days you shall labor and do all your work, but the seventh is a Sabbath to the Lord your God. On it, you shall not do any work…” Since God created the world in six days, and on the seventh day he rested, He therefore blessed it and made it holy. Therefore, we, and our children, and our servants, and our livestock should rest on the seventh day. Whatever explanation works for you. Observant Jews make rest on Saturday a must. I suspect there are more questions about what constitutes work on Shabbes than on any of the other Ten Commandments.
I have told the story over and over of my mother leaving her first job soon after she came to Toronto at the age of 16. She was a skilled sewer and had found work as an alteration tailor at Eaton’s Department Store. It was Friday and the foreman told her that she would have to come in the next day because they were very busy. She told him that she made it clear when she started that she does not work on Saturday. He said she would have to. She replied that she is leaving and wants her pay, and she quit.
Somewhere I heard that rather than “ Jews keep the Sabbath,” “Sabbath keeps the Jews.”
All the rituals, prohibitions, and traditions, that Jews observe, that makes them different, reinforce their identity. However, over the years, my observance has been diminishing, even though my identity as a Jew is as strong as ever.
To extend the parallel with which I started: It took a long time for organized labor to win a five day week. Many factories and stores worked a six day week. (Thank God that Christians picked up on the concept of “a day of rest.”) The norm became a five day, 40 hour week, with time and a half paid for overtime. When companies figured they can make more money working seven days a week (even paying overtime) they did it, and something happened to our society. There was no longer a difference between weekdays and the weekend. Which leads me to the point of this piece:
Since I have retired, every day has become a day of rest. And since I seldom go to shul on Saturday any more, the holiness of Saturday has diminished.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
application/msword
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Day of Rest
Creator
An entity primarily responsible for making the resource
Jacob Schlitt
Description
An account of the resource
"I have a bumper sticker on my car that reads: 'The Labor Movement. The Folks who Brought you the Weekend'."
Date
A point or period of time associated with an event in the lifecycle of the resource
2005-10
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
text
Language
A language of the resource
en
Identifier
An unambiguous reference to the resource within a given context
DAY_OF_REST
Aging
Fragment
Jewish Identity
Judaism
Mother
Observations
-
https://d1y502jg6fpugt.cloudfront.net/71642/archive/files/9a9353622850d02536744f3b0131815d.pdf?Expires=1712793600&Signature=a-GekYe%7EI%7Esoj1ezYocANvIyTRp93VX7RNpTjaPcsBgM8hF7q0qVP7dhGLAfXe3c%7EORpko5KjPflyE2EW6iK9HuSARETetKkqfPreASzizMxEHK58Avi82UUSByicXhbCUFqogRCQCdIiZ5jcyREIPuiR2gvhLDH11Rku-J06AeCOYtWMTZAYDEkAo%7EKzf0F1EehBsPCMvwUcQMccfqvxeHetWKUMPaGspLfHuZ5FLnOtE7TuXukW02FadwFQLqJ5Im58vlGVeS4rXFRZ17YFUaAuspCFarSjfvJQTSbfVniiUaVxWvKyRX2Yu02XDLhRtF4Mlhs8I0wXuFgRTtYRA__&Key-Pair-Id=K6UGZS9ZTDSZM
b6ac3f1f3cd633e3674a1b075e2a651d
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Autobiographical writing
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
Any textual data included in the document
CURSES
Something upset me the other day, and I automatically responded with a curse. Possibly goddam, or oh shit, or fuck, or something similar, but it got me to thinking. Why do we curse? Why do these expletives involve scatological or sexual, and sometimes, religious images (Jeezus Christ!)? What need does it serve? They are used when you do something stupid, or painful. Example: hitting your thumb with a hammer. Curses are frequently directed at someone else. Example: when you are driving—the person who cuts you off. However, it has the potential of getting out of hand when it is said in anger and directed at a person near you, known or unknown.
I am using the word “curse” as equivalent to “swear.” My son David pointed out that in the South, they say “cuss.” And both words have a religious connection. The dictionary defines curse as an appeal or prayer for evil to befall someone, and, as I was using it, a profane word or phrase. The dictionary definition of swear starts with, to make a solemn declaration invoking a deity, but then gets to, using profane oaths--to curse.
My earliest childhood memory of curses are divided between home (my mother) and street (my contemporaries). First, my mother’s curses, which were in Yiddish. She never used profanity, but when I may have done things that angered or that upset her, she might call me “hint meshigina.” Translation: crazy or mad dog, or “a paskudnyak.” Translation: rotten person. Occasionally she might call me a “nar” a fool, but that is not a real curse. Yiddish is replete with colorful curses, but my mother never used them.
On the street, the most frequently heard Yiddish curses were, “gay in d’rerd” (go to hell, literally, go in the earth.) “Khub dir in bud” (I have contempt for you, though literally, I have you in the bath.) Or someone might call another a “vanse” (bedbug), a “shtik drek” (piece of shit), a “putz” or a “shmuck” (penis),
Moving away from Yiddish, my earliest memories of real childhood cursing were to call someone “a fuckin’ bastid,” “a son of a bitch,” “a cocksucker,” a mother fucker,” “a shit-head,” “a jerk-off,” “an ass-hole,” “a prick,” and perhaps the worst: “a homo.” The least offensive were: drop dead, go to hell, jerk, dumb-ass, dumb-bell, or sissy-Mary.
Parents avoided using dirty words in front of their children, and would reprimand their children if they used such words. Still, they crept into speech, especially when there was anger. Kids were always surprised when they heard their parents swear. I assume they saw cursing as something kids did, but not their parents. Sometimes, when I felt silly, I would tell the kids it is OK to talk dirty, and would say “pishy, cockie, doody.”
As my friends and I matured, there was much less cursing and the use of profanity. From time to time, it would appear, but it was not an everyday part of our speech. Still, some of us would almost, without thinking, inject a “swear word” into conversation. A few of us would do it more frequently than others. The prudes among us would be shocked. I view it as “colorful” language, but it should be used sparingly.
As one might guess, I am very tolerant of cursing, swearing, and using profanity. My favorite comedians frequently indulged: Lennie Bruce, George Carlin, Richard Pryor, and more recently, Sarah Silverman, and Jon Stewart. When used on television, the words are bleeped out. Still, most everybody could figure out what was said. Unfortunately, many younger comedians think it is a good way to get a laugh. Hell, no. You better have some goddam good material.
Seems I have moved from angry people who curse to funny people who swear. What the hell.
4-15-15
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
application/msword
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Curses
Creator
An entity primarily responsible for making the resource
Jacob Schlitt
Description
An account of the resource
"Something upset me the other day, and I automatically responded with a curse."
Date
A point or period of time associated with an event in the lifecycle of the resource
2015-04-15
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
text
Language
A language of the resource
en
Identifier
An unambiguous reference to the resource within a given context
CURSES
Humor
Language
Observations
Yiddish
-
https://d1y502jg6fpugt.cloudfront.net/71642/archive/files/eedb0df9b24ac578c04cf9dba65d1008.pdf?Expires=1712793600&Signature=m6IQBbgcS-QlWU4U-%7E3-pu2NHTy0rPQmn1az8cpPiqOYQBLK1dZPnq%7EmN8Xvo3TmTQ0MWvnnLcqRHYJlpzwfEjbZ2sRJet2rS6MKdUcocy%7EXdRDIEz6hY2C6mgd7WTLW0z%7Eqyu22UeZVrdoLFTTb39NH4MrBb-cqqnWJm6zDzGR6kJ86EnH6djO-ry%7Ezr6-2zG6CadPn9vwAJeR9o3W23hx4b3zRBnFxACBn5bAA1solVFuzgZxdV8pmmeuOBm5wxbpvz2wnrzPTNGOzt%7ELWL0hXNn9BAScG9RvXx5qyf6FBZ9pYTxnNeed7XMaGiu7nX0orw%7Eem7R59Ie3OldKTxQ__&Key-Pair-Id=K6UGZS9ZTDSZM
bd792ec27212963906cafd7123c37693
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Autobiographical writing
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
Any textual data included in the document
COLLEGE
Soon after I became involved with Fran (a euphemism for all that takes place before we married), we found ourselves, among other things, comparing our undergraduate college experiences. Fran went to Brandeis from 1953 to 1957. I went to CCNY from 1945 to 1949.
Brandeis was founded in 1948 with the idea of being a Jewish community sponsored, non-sectarian school, located in Waltham, Massachusetts, nine miles from Boston. City College was founded in 1847, as the Free Academy of the City of New York with the idea of providing free public higher education to deserving young men, based on academic merit. It was originally located at 23rd Street and Lexington Avenue, but moved to its present site in 1895. We both feel a great attachment to our schools. Both schools had a large Jewish student enrollment when we attended.
The first thing that struck me when Fran described her Brandeis experience, was the difference between attending a school where you lived on (or near) campus, as opposed to living at home. When I went off to college in September 1945, it was no different than when I went off to high school in September 1942. The only difference was that I took the trolley to get to CCNY, whereas I took the subway to get to Stuyvesant. I went to my classes, and after the last class I went to work, and after work, I went home.
Fran could not have lived at home. It would have been too complicated to commute. There were dorms and there were housing facilities near campus.
The next thing was Fran’s relationship to faculty versus mine.
1. living on campus (or near campus) vs living at home.
2. Relationships with faculty.
3. Extracurricular activity
4. Politics
5. Friends
6. Post college involvement and alumni assns.
7. Feeling of indebtedness
8. Material addressed to alumni
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
application/msword
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
College
Creator
An entity primarily responsible for making the resource
Jacob Schlitt
Description
An account of the resource
"Soon after I became involved with Fran (a euphemism for all that takes place before we married), we found ourselves, among other things, comparing our undergraduate college experiences." (Fragment)
Date
A point or period of time associated with an event in the lifecycle of the resource
2015/2016
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
text
Language
A language of the resource
en
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
1945/1957
Identifier
An unambiguous reference to the resource within a given context
COLLEGE
Brandeis University
City College (CCNY)
Education
Fragment
Observations