Elaine Terranova grew up in Philadelphia, the daughter of Nathan and Sadie Goldstein, and studied at Temple University, graduating in 1961 with a bachelor’s degree in English. While working as a manuscript editor for J. B. Lippincott & Co., she attended Vermont’s Goddard College, earning a master’s degree in 1977. Her career shifted from editing to education, and she taught English and creative writing at Temple University until 1987.
Terranova developed a passion for writing poetry and began publishing her works while continuing to teach. Her poems have appeared in various publications including The New Yorker, The American Poetry Review, Prairie Schooner, Virginia Quarterly Review, and Ploughshares. She has also published several books of poetry, including The Cult of the Right Hand (Winner of the American Academy of Poets’ Walt Whitman Award for 1990), and Perdido, (2018) with the next, Rinse, is forthcoming in 2023.
On September 20, 2022, Temple Libraries was pleased to host a reading by Ms. Terranova, followed by a conversation between her and Rebecca Alpert, professor of religion emerita at Temple. Alpert was was among the first women in America ordained as a rabbi, at the Reconstructionist Rabbinical College in 1976. Her primary field of study is American Judaism in the twentieth century, focusing sports, race, and sexuality. View a video of that program.
On October 6, Temple University Libraries Book Club is discussing her memoir The Diamond Cutter’s Daughter, Princeton, NJ: Ragged Sky Press, 2021, about growing up in Philadelphia.
The Special Collections Research Center celebrates Ms. Terranova’s life and work with a pop-up exhibit in the reading room in Charles LIbrary. The exhibit, up for the month of October, presents a small sampling of material from her papers, which she donated to the Libraries in 2020.
Philadelphia paper manufacturer, Leon J. Perelman started collecting mechanical penny banks in 1958 after visiting a hobby show in Fort Madison, Iowa. Eventually, he amassed over 3,000 banks, tin and cast iron toys produced from the late 1860s through the 1910s. First patented in 1865, mechanical penny banks were designed to encourage children to save money by providing entertainment and amusement with one or more mechanical actions when a penny was deposited in the slot for safekeeping. Perelman’s collection was considered the largest private collection of antique toys in the world by some estimates. In addition to penny banks, Perelman’s collection also featured cap pistols, dolls, cast iron vehicles such as fire engines and stage coaches, and a reference library containing patent papers on mechanical banks. Although there is no mention in the official collection guide, the museum also contained antique glass and agate marbles.
Nathanial McDaniel (left) and Chris Cherubini (right) play with mechanical bank at Cayuga Federal Savings and Loan Association, 11th and Market Streets Branch, 1964Perelman initially used his Merion, Pa., home to display his antique toys, erecting an addition in 1962 to accommodate his growing collection and offer public museum hours. In a 1967 agreement with the Philadelphia Redevelopment Authority, Perelman purchased the historic Abercrombie House near the corner of 2nd and Spruce Streets to create a new museum space. The four-story brick house, named for Royal Navy officer Captain James Abercrombie who purchased the site in 1758 and built the home shortly thereafter, was considered one of the largest Colonial- era homes in the city. The Philadelphia Historical Commission designated the property to the Philadelphia Register of Historic Places in 1957. Perelman’s restoration of the building was part and parcel of the mid-twentieth century urban renewal taking place in Society Hill and other neighborhoods throughout the city. Renovations took two years at a cost of $300,000, with John Frederick Lloyd serving as the architect. The new Perelman Antique Toy Museum celebrated its grand opening in January 1969 with the Director of the United States Mint Eva Adams and Mayor of Philadelphia James H. J. Tate in attendance.
For nearly twenty years, the Perelman Antique Toy Museum amused children and adults alike, but on August 5, 1988, Perelman lost his marbles in a smash and grab job that would close the museum forever. Although the local press did not report on the museum heist in the days immediately following the robbery, Maine Antique Digest was able to interview museum curator, Michael Tritz about the day’s events. According to Tritz, he was preparing to open the museum for the day, when the thieves entered the museum, bound and gagged him, and forced him into a restroom. He recounted “I heard one of them upstairs hammering at the display cases. I thought he was getting into all of them . . . but all he could break was the case with marbles in it on the third floor.” The 5/8″ thick bulletproof glass foiled their attempt to steal any of Perelman’s coveted mechanical penny banks. Tritz estimated one of the thieves spent about 45 minutes trying to break the display cases while the other watched the door. Perelman shuttered the museum the day after the robbery. It wasn’t until The Philadelphia Inquirer published a piece on August 31, declaring the “Toy museum is no more,” that antique toy enthusiasts and museum goers learned about the robbery. There is no evidence the thieves were ever caught or the marbles recovered. Within a few weeks, Perelman sold the estimated $3 million toy collection to New York-based art and toy dealer, Alexander Acevedo who dissolved the collection in a series of invitation-only sales to collectors and dealers.
For years, there was a widely held belief amongst many members of the Jewish community that Jews were immune from alcoholism and addiction. According to Rabbi Abraham Twerski, a psychiatrist specializing in substance use disorder, “Any other diagnosis [was] acceptable…even schizophrenia.” This belief became untenable in the 1970s as more and more afflicted Jews could no longer be ignored. Some within the community sought to bring to light the pervasive denial while removing the damaging stigma associated with substance abuse. At the forefront was Dr. Twerski. He spoke publicly, advocated for the revision of the 12-step recovery model to fit Judaism, and founded the Gateway Rehabilitation Center in 1972. More advocates joined the fight not long after. In 1980, a group consisting of recovering Jews and their families called Jewish Alcoholics, Chemically Dependent Persons and Significant Others (JACS) formed in New Yok City. The group dedicated itself to encouraging and assisting Jews suffering from substance use disorder and their families while promoting knowledge and understanding of the disease as it involved the Jewish community.
Around the same time in Philadelphia, members of the Jewish Family and Children’s Agency, the Board of Rabbis of Greater Philadelphia, and other community leaders formed the Chemical Dependence Task Force. While the task force was able to plan and execute some amount of recovery programming and education, the group was only able to meet periodically due to their primary responsibilities. Sensing the need for an organization dedicated solely to promoting substance use disorder education and recovery in the Jewish community, task force members, along with other recovery community representatives, united to form the Philadelphia branch of Jewish Alcoholics, Chemically Dependent Persons and Significant Others. While initially associated with the NYC branch, Philadelphia JACS became their own entity by incorporating in August 1984. Philadelphia’s mission remained similar to NYC’s JACS programs including raising awareness through the media; offering yearly retreats to bring the afflicted and their families together; and starting AA, NA, and Al-Anon meetings in synagogues around the area.
From its inception, JACS shared strong ties to the Board of Rabbis of Greater Philadelphia. The Board of Rabbis provided office space as well as material, logistical, and programming support. But beyond support for JACS, perhaps the Board of Rabbis’ most significant contribution to the recovery community was the co-sponsoring and coordination of the 2nd National Conference on Addiction and Jews in 1987. After the success of the first conference in New York in 1986, the Council of Jewish Federations asked the Board of Rabbis “to convene and coordinate the next national conference to be housed in Philadelphia.” The title of the conference was “Addiction and Jews: Its Impact on the Individual, The Family, and the Community.” The programming cast a wide net and was considered a step forward for the Philadelphia recovery community.
To learn more about Board of Rabbis’ records collection, contact Temple University Libraries’ Special Collections Research Center at firstname.lastname@example.org or visit https://library.temple.edu/collections/5
The Special Collections Research Center is pleased to announce the Jewish Community Relations Council of Greater Philadelphia Records are now open for research use. The JCRC records were donated to the Philadelphia Jewish Archives Center between 1976 and 2006 and acquired by the Special Collections Research Center in June 2009 where they were the focus of a two-year processing project. View the online finding aid or guide to the collection on the Libraries’ website.
The Jewish Community Relations Council of Greater Philadelphia (JCRC) was founded on January 30, 1939, as the Anti-Defamation Council but changed their name in 1943. The impetus for the formation of the JCRC was the rise of antisemitism in America after fascism took hold of much of Europe in the late 1930s. Jewish community leaders perceived the need for a unified voice dedicated specifically to fighting antisemitism and protecting the rights of the Jewish Community in Philadelphia. The JCRC’s mission has traditionally been defined as “…helping members of all religious, racial and ethnic groups to work and live together democratically and cooperatively by equalizing their treatment, enlarging their opportunities and deepening their mutual appreciation.” The Jewish Community Relations Council is still in existence and works as a constituent agency of the Jewish Federation of Greater Philadelphia.
The bulk of the records span JCRC history from its founding in 1939 through the mid-1990s. Subject strengths include the struggle against antisemitism and racism in any form, including violence, vandalism, and propaganda, or in any aspect of society, such as education, employment, and housing. Other well-documented subjects include prayer in schools, interreligious relations, the relationship between the black and Jewish communities, Holocaust remembrance, Soviet Jewry, and the state of Israel.
Of particular interest are data, surveys, and compiled reports on the admissions practices of Philadelphia’s professional schools in the 1940s.
Also noteworthy are records pertaining to the Black-Jewish Loan Fund, a JCRC–created program which offered low or no interest loans to members of the black community interested in purchasing Jewish-owned business in neighborhoods of shifting demographics.
On October 25, 2018, SCRC Associate Archivist Jessica Lydon, joined historian of Vietnam and migration, Professor Dieu T. Nguyen, and Executive Director of HIAS Pennsylvania, Cathryn Miller-Wilson, in Paley Library for a panel discussion. Professor Lila Corwin Berman, Director of the Feinstein Center for American Jewish History, moderated the panel which featured HIAS (Hebrew Immigrant Aid Society) Pennsylvania’s history, its various resettlement efforts, and the work HIAS PA is doing to address today’s refugee crisis.
Lydon highlighted portions of the HIAS Pennsylvania Records collection held in Temple University Libraries Special Collections Research Center, most notably the organization’s resettling of Jewish refugees fleeing persecution in the Russian empire during the late 19th and early 20th centuries; advocacy work against restrictive immigration legislation including literacy tests and head taxes; and collaborative resettlement work with local VOLAGs (voluntary agencies) to assist Southeast Asian refugees in the aftermath of the Vietnam War.
Nguyen shared with attendees a chronology of key events surrounding Vietnam War-related refugees, how Vietnamese refugees regarded American aid associations that assisted them in the resettlement process, current characteristics and figures of Southeast Asian populations in Philadelphia and beyond, as well as her personal connections to these events, through the experiences of her two brothers.
Miller-Wilson spoke about HIAS PA’s current efforts to assist vulnerable populations and some of the challenges to this work including the Department of Homeland Security’s proposed wealth test regulation known as the “public charge rule,” which if enacted would deny green card and other visa applicants for using “one or more public benefit” in the past or being “likely at any time” to receive such benefits in the future.
In the late 1960s, the Jewish Community Relations Council of Greater Philadelphia (JCRC) saw it a priority to take a public stance regarding gun control legislation. While cases of local antisemitic incidents often included violence, they did not generally include firearms. However, in June 1968, gun control legislation was on the JCRC Board of Directors meeting agenda resulting in the board adopting a policy in support of stricter gun control legislation. The primary motivating factors appear to have been two-fold. First, the assassinations of Dr. Martin Luther King, Jr., and Robert F. Kennedy had just occurred. And second, there was concern for Jewish merchants and surrounding neighborhoods due to an increase in violent crimes in historically Jewish neighborhoods. This had produced increased fear and a call for action from the community. The JCRC argued the solution was to address wider, systemic problems and that an escalation of violence and vigilantism could only beget more violence. In a statement by Executive Director Albert Chernin:
[W]hat we must do is to forge with others a national consensus to persuade the federal government to carry out that massive program that we have postponed for more than 25 years to deal with our massive social, political, and economic problems….That, my friends, is Jewish self-defense. Jewish self-defense is better schools…full and fair employment…full and fair housing….In short, Jewish self-defense is a dynamic, thriving democracy.
Between 1968 and 1971, the JCRC did very little beyond releasing public statements. Their involvement in the gun control debate began again in earnest in 1972. Motivated by a desire to reduce violence in their community, the Old York Road Suburban Division of the JCRC reminded the board of their 1968 opinion and called on them to renew their public stance advocating gun control. While reassessing their position, the JCRC solicited advice from the Philadelphia Crime Commission, the criminal justice expert at the American Jewish Committee, the American Civil Liberties Union, and the Executive Director of the National Council of Responsible Firearms Policy on the question of the constitutionality of private hand gun ownership. JCRC counsel concluded that, “The United States Supreme Courts and lower courts have consistently interpreted the Second Amendment as a prohibition against federal interference with the state militia and not a guarantee of an individual’s rights to bear arms.”
The board then sanctioned the petitioning of elected officials and public advocacy groups, supported most notably by the Philadelphia Fellowship Commission. Though they received positive responses from the community, the responses from elected officials were tepid. For instance, in response to the JCRC’s suggestion that gun control legislation be advanced at a federal level, the Pennsylvania Senate’s minority caucus chairman Wilmot Fleming called the JCRC’s petitioning of Congress “somewhat meaningless.” The JCRC continued to lobby Fleming to push a total ban on handgun ownership, but he remained unmoved, citing the belief that, “The problem with any gun control measures, either state or federal, is the fact that a criminal who wishes to obtain a firearm of any kind to be used in the commission of a drime [sic] will get it regardless of any law on the statute books.”
In 1975, after failing to make any headway, the JCRC’s focus on gun control legislation began to wane. A change in the executive directorship brought a reassessment of priorities and a focus on Soviet Jewry and the defense of Israel.
Casey Babcock, Project Archivist, SCRC
This is the fourth post of an occasional series highlighting the work of Philadelphia’s Jewish Community Relations Council (JCRC). The records of the JCRC, housed in Temple University Libraries’ Special Collections Research Center, are currently being processed and will be available for research in late summer 2018.
Just as the Centennial Exhibition of 1876 was captivating visitors in Philadelphia’s Fairmount Park, Fannie and Amelia Allen began chronicling their social and intellectual pursuits in their diaries. The Allen sisters filled their diaries with short summaries of the day’s events and longer, introspective passages that revealed their personal ambitions and struggles to find a mate who was both desirable and an intellectual match.
In an entry dated April 20, 1876, Fannie (age 21) writes: “I am trying to school my thoughts and make myself contented with the blessings, and not wish for others, but it is hard, and it is only now and then, when I see some others not, as I think, situated happily as I am so I feel thoroughly contented. It is hard to see others happily mated, and neither Amelia or I is so, or likely to be…”. Amelia (age 22) expresses similar sentiment in a June 18, 1878 entry: “Years do not bring what I long for as every girl I suppose at my age wants – a lover whom I can respect. Times are either different now or we are hard to suit. I know not which but certain it is never have I seen the person I could care for in that light.”
Already working as a teacher, Amelia frequently writes about the challenges she experienced in the Hebrew Sunday School Society and Philadelphia Public Schools. Despite her desires, Amelia never married. She dedicated her life to education and social service. In 1885, along with other like-minded Jewish women, Amelia founded the Young Women’s Union, where under her tutelage adolescent girls learned domestic skills and in 1894 helped organize the women’s branch of the Young Men’s Hebrew Association.
As Fannie approached her late twenties, she spent less and less time recording her thoughts in her diary, but on August 25, 1884, she (age 29), made the following revelation: “I reopen this to say though I’m not married, I hope to be. It seems too wonderful. Not only do I expect to be a physician, but I hope to wed a Mr. Moses De Ford. A man who though younger than I, is my ideal in almost every particular. We were engaged Aug. 17 but expect to keep our betrothal a secret, even from my dear Mother until after I graduate and he is a physician, then as soon as he gains enough supporters, we hope to be married partners, no fear of deficient love on his side and mine.”
Nearly three years later on June 8, 1887, at the age of 32, Fannie married Moses De Ford, eight years her junior, but not before graduating from the Women’s Medical College of Pennsylvania. Fannie practiced medicine alongside her husband for over 30 years in the Kensington neighborhood, providing medical care to the immigrant population that worked in the textile mills and shipyards nearby, and advocated for better hygiene and sanitation for the working poor.
The Jewish Community Relations Council of Greater Philadelphia (JCRC) was established by B’nai B’rith in January 1939, but was originally known as the Philadelphia Anti-Defamation Council (PADC). The organization changed its name in May 1944, to better reflect its dual mission to fight anti-Semitism and organized bigotry, as well as to promote intergroup understanding and cooperation. Although the JCRC developed into an organization that worked to advance both of these goals, the earliest records show their focusfrom 1939 through the end of the Second World War was on investigating and combatting anti-Semitism.
Prior to the Japanese attack on Pearl Harbor in December 1941, conspiratorial ideas regarding Jews increasingly became intermixed with an isolationist and nativist sentiment that hoped to keep America strictly neutral in the growing conflict in Europe and Asia. A graphic example of this came to the attention of the PADC on April 17, 1941.
Initially referred to as the “new pro-Nazi circular,” correspondence shows that Maurice Fagan, executive director of the PADC, was in contact with the Anti-Defamation League (ADL) and other groups who were investigating its appearance in Philadelphia. An ADL contact revealed that a large number of these circulars were sent to “H. L. Smith” of 2218 Pine Street by “M. Slauter” of 715 Aldine Ave., Chicago. A few days later, Fagan learned that the “Uncle Sam crucifixion circular” was the “brain child” of Newton Jenkins of Chicago and that there were reports of the circular appearing in Oregon and New York. A memorandum from April 24, described 715 Aldine Ave. as a “clearinghouse for anti-Semitic material” and connected Newton Jenkins with Elizabeth Dilling, a right-wing activist and supporter of isolationism.
An April 27 American Jewish Committee report, orchestrated by George Mintzer, details an investigation of the 715 Aldine address and the individuals associated with the case. While the address turned out to be a boarding house and M. Slauter to be a fictitious name, the investigator discovered the circular was printed by John Winter, co-owner of a Chicago printing company that had previously been investigated by the Federal Bureau of Investigation for connections with the German American Bund, the National German-American Alliance, and other “front organizations associated with the Nazi movement.”
A second circular began appearing in May that shared the same artistic and thematic style as the first. A May 15 letter from Joseph Roos to Maurice Fagan and others, states that Gustav A. Brand was very likely the artist behind both circulars. Roos states that he knew Brand well and that Brand was a former Chicago City Treasurer who “has constantly been under fire because of his strong Nazi language.”
On May 29, Maurice Fagan sent a letter to the Philadelphia office of the F.B.I. with an update on the investigation into the circulars. This letter appears to be the last action taken on this case, but the records of the JCRC contain many other examples of PADC investigating and exposing cases of anti-Semitism in the Greater Philadelphia region.
–Kenneth Cleary, Project Archivist, Philadelphia Jewish Archives Collection, SCRC
In mid-December 1963, members of the Philadelphia chapter of the Congress of Racial Equality (CORE) approached Elias Myers, the city appointed director of the 1964 Mummers Parade, to demand that blackface be banned from the upcoming event. Myers announced on December 16 that the use of blackface would be prohibited, but this decision did not sit well with some Mummers and Myers soon found his home picketed by over a hundred dissenters. The city tried to reach a compromise, but a few days later the ban on black face was rescinded.
1963 had been a turbulent year, punctuated by imagery of police dogs and fire hoses turned on young African American protesters, church bombings, mass civil rights demonstrations, and the assassination of President John F. Kennedy. It was in this context of activism and struggle, that the National Association for the Advancement of Colored People (NAACP) filed a petition in court on December 30 seeking to have the use of blackface by the Mummers banned. The NAACP argued that permitting ridicule of a large percentage of the city’s population was unacceptable given that the parade was subsidized by taxpayers and subject to the issuance of a city permit.
At the hearing, Jules Cohen, Executive Director of the Jewish Community Relations Council of Greater Philadelphia (JCRC), offered this testimony, “Not too long ago, the Jewish Community Relations Council of Greater Philadelphia and other Jewish organizations were constrained to take action to end the caricaturizing of Jews on the vaudeville stage, in plays and movies. Stereotyping through the use of blackface in the Mummers Day Parade is an insult to the Negro community and offensive to Negro and white citizens alike.” Nevertheless, the court denied the petition on the basis that there was no law prohibiting the wearing of blackface and that the Mummers’ intent was not to ridicule.
Due to bad weather on New Year’s Day, the Mummers Parade was postponed until January 4, which allowed tensions over the controversy to rise to alarming heights. Reports surfaced that Mummers, motivated by what they saw as an intrusion on their traditions, intended to have over 1,000 marchers wearing blackface at their parade. Meanwhile, CORE announced their intent to disrupt the march, and Police Commissioner Howard Leary was informed that he should expect demonstrators to arrive from across the Mid-Atlantic. As fears of a violent confrontation escalated, Philadelphia’s Council on Human Relations spearheaded talks on how to resolve what they feared was an impending disaster peacefully.
Officers of the JCRC participated in talks with representatives of the Greater Philadelphia Council of Churches, the Board of Rabbis of Greater Philadelphia, and the Roman Catholic Archdiocese. This resulted in a new court petition on January 2 emphasizing the threat to public safety and seeking to ban the use of blackface as well as prevent any protests at the parade. The petitioners were chosen to represent an interfaith consensus and included JCRC’s Vice-President, Fanny Goldsmith. The court issued an injunction, citing the “clear and present danger” to the city, and as a result the parade was held on January 4 without blackface or significant disruptions.
On January 6th, Jules Cohen wrote a report to the Council of National Jewish Agencies that stated in part: “By New Years Eve, those of us close to the picture were convinced that rioting and disorder were inevitable. All of the ingredients for an explosion were present–an issue about which both sides felt strongly…. I am satisfied the police could not have controlled these extraordinary crowds and that granting of the injunction prevented property damage, physical harm and perhaps even some killings. Such an explosion would have set us back 100 years in civil rights and it would have done untold economic damage to the city in the loss of conventions and other business.”
Following these events there was widespread discussion in the press over the controversy and whether or not the prohibitions on both blackface and protest went too far. Indeed, the JCRC’s Civil Liberties Committee expressed mixed feelings about the outcome in a statement that both sympathized with the motivations of those involved, but also worried about the implications of a court decision that infringed on the right to protest.
Libraries and archives often maintain what they arcanely call “vertical files,” defined by Merriam-Webster as “a collection of articles (as pamphlets and clippings) that is maintained (as in a library) to answer brief questions or to provide points of information not easily located.” Other definitions note that the items in the file are too minor to require individual cataloging. And “vertical” refers to the actual storage orientation of the file folders—upright, often in a filing cabinet.
These files are simultaneously rich and idiosyncratic in content. A user never knows what might turn up and learns to enjoy the serendipity of finding a rich file, while being resigned to the disappointment of a skinny one.
Temple University Libraries’ Special Collection Research Center maintains several such files. In the Philadelphia Jewish Archives, there are the Vertical Files on the Jewish Community of Greater Philadelphia which is an accumulation of items that document Jewish history in Philadelphia. The collection include photocopies of newspaper articles, pamphlets, family histories and genealogies, ephemeral items such as brochures, flyers and event programs and other miscellaneous materials relating to persons, places, organizations, and topical subjects. The files provide background information on cultural and historical events, businesses, and community members of the Jewish community in the Greater Philadelphia region and parts of southern New Jersey.
The inventory to the Temple University Archives Vertical File was recently put on line. It documents Temple’s founder Russell Conwell and many aspects of the University’s history. The collection contains publications, pamphlets, flyers and event programs, newspaper clippings, and other materials gathered from university offices and various news sources relating to persons, places, organizations, and topical subjects that document Temple University.
We’re reviewing the Science Fiction Collection Vertical File and the Dance Collection Vertical Files and hope to have information available about their contents soon.
Are these vertical files going the way of the dinosaur? At the moment, they are often superior to any search engine—or at least as good as the staff who faithfully gather and file the items—and serve as a great starting point and resource for many topics. Did you want to know about the Temple-Community Charrette of 1970; the model UN Conference that began at Temple in 1946; what Desmond Tutu said to the Temple community when he received an honorary degree in 1986? Start with the vertical file!