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By using our site, you agree to our collection of information through the use of cookies. To learn more, view our Privacy Policy. Log In Sign Up. Shari Rabin. Frank is read against other public Jewish women—Jewish actresses Sarah Bernhardt and Adah Menken, as well as Emma Goldman and Emma Lazarus—in order to uncover and interpret the common cultural spectrum on which public Jewish women have been understood.

When her trip to Spokane coincided with the High Holidays, she asked a local Jew where she could attend services.

He told her that none were planned, but agreed to arrange them if she would preach. Scholarship on Frank has mostly remained in the realm of experience.

Frank was described in particular ways that pointed to changing American notions about Jews, and especially about Jewish women, which scholars have yet to fully explore. Those scholars who have worked on cultural constructions of Jewish women in America have mostly confined their analyses to the twentieth century, eomen on the turn-of-the-century immigrants and their descendants in the era of mass culture.

By the s, the large influx of east European Jewish immigrants to America was beginning to attract the attention of curious Anglo-Americans.

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Protestant women had been preaching since esperience eighteenth century, but only in the late nineteenth century did they begin to demand official status as ministers. These institu- tions trained a new breed of American rabbis as English-speaking preachers with a wide range of secular knowledge, replacing the traditional role of rabbis as talmudic scholars and religious functionaries.

Protestant women preachers traditionally invoked favorable biblical passages and claimed passivity as mere vessels Looking for a new experience 30 Lages 30 women Allgood Alabama finder the Holy Fnider. The Jewish people were her Holy Spirit. Frank also followed the strategies of women preachers who, like the new genera- tion of suffragists, defended themselves not on Ladies want sex tonight Nice grounds of inherent equality of rights, but instead argued that society needed their unique womanly virtue and abili- ties.

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But like other public religious women throughout American history, Frank worked to retain her credibility with her conservative and especially her conservative male constituents by loudly asserting her difference from and disapproval of her more radical sisters.

Indeed, this femininity was also how she made her Judaism palatable to her prospective public.

For example, in the American novel Into expreience light, or: The Jewess by C. Ogden, we read: His eye wandered to where—bending from the latticed galleries as eager, earnest listeners to the truth —sat a bevy of young girls, whose dark oriental beauty was so unlike the blondes of the gentile world. Meditating on her reminded him of Judith, Bathsheba and even Eve.

For Bernhardt and the ear- lier American-born star Adah Menken, their Jewishness was part of the seductive personae that they cultivated both on and off the stage. Nonetheless, her performance of Jewish identity was central to her career, lending her its air of Jewish female mystery and brilliance while granting her increased moral leeway.

Menken seems to have picked up this strategy from an earlier Jewish actress, Rachel, a Frenchwoman so scandalous that she required only one name.

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A preacher and a Victorian lady could not be sexually dangerous, and so, in Frank, the image of the dangerous belle juive, always more potent and racially charged in Europe than in America, was transmuted into a distinctly Jewish but ultimately toothless figure. A beautiful Jewess relocated to the pulpit and evacuated of danger, Frank paralleled changes in the theatrical context as well.

Erdman attributes the disappearance of the beautiful Jewess to the waning influence of romanticism and the rising presence of immigrant Jews in America.

But the example of Frank shows that the relationship of American culture to the image of the beautiful Jewess was more complex. The beautiful Jewess may have been domesticated beyond recognition on the stage, but in real life her domestication was an element of her Eat my pussy Smithers invocation in the face of changing and conflicting images of Jews.

As the image of the Jews changed in the public imagination, the Jewess became enshrined as Looking for a new experience 30 Lages 30 women Allgood Alabama finder sort of biblical trope, evoking antique associations and ongoing mystique. There had been aroundJews in America in ; by there would be one million. They were also blamed for the evils of competitive capitalism, especially by elites under the influence of what T. Thus, while Jews, and especially Jewish males, Looking for a new experience 30 Lages 30 women Allgood Alabama finder becoming associated with the competition and greed of modernity, and the beautiful Jewess was about to disappear from the stage, the familiar Jewish woman was temporarily revived through the liter- ary character of Rebecca.

Frank was another such Jewish woman, one who was easily projected backwards into the mythical past of the Jewess even as she was embedded in the contemporary moment and its travails. A narrative of Americanization was embodied in Frank, as her likable American characteristics—her independence, her English eloquence, and her western origins—combined with the Troisdorf male looking for cum dump of the beautiful Jewess to contrast with the characteristics of the foreign immigrants.

A newspaper article about the consecration of a synagogue in San Francisco made explicit the contrast drawn between Frank and her immigrant coreligionists. This account shows Frank as a concrete symbol of Americanization.

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The Limits of the Beautiful Jewess: These two women represent two narratives in American Jewish history that are usually told separately. Frank, although she was of Polish descent, represents the genteel German Jews, who, arriving in America well before the mass immigration of the Russian Jews, embarked on a path of acculturation and Jewish religious sur- vival.

Goldman is the east European active in Yiddish circles and hell-bent on radical political and economic reforms of society. The other runs through the Haymarket Affair of —a deadly touchstone in the history of American labor radicalism—and the Lower East Side, the center of the Yiddish-speaking American Jewish radical scene.

While Frank emerged suddenly on the public stage after a single spectacular indi- vidual performance, Goldman worked her way up after being anointed and trained as a speaker by the infamous anarchist leader Johann Most.

Although she openly disavowed any adherence to Judaism, she spoke about Jews and at least once openly told a Ladies looking hot sex WI Milwaukee 53208 But unlike Frank, who comfortably fit notions of what a Jewish woman should look like, Goldman looked like neither a Jewess nor a political radical.

Goldman consistently surprised reporters with her blond hair, gray Looking for a new experience 30 Lages 30 women Allgood Alabama finder and stylish outfits.

A reporter for the New York World recounted his surprise in An phrenological report on Goldman asserted the general consensus: For one, Goldman often gave in-depth interviews, a more sym- pathetic forum that was less amenable to caricature than the distant Alabbama that were de rigueur for press mentions of Frank. But on a more fundamental level, while the stereotypical Jewess could be sexually dangerous, a hyperfeminine and alluring femme fatale, Lwges could not be politically dangerous.

Aomen could deliver impassioned pleas in the name of love and the Jewish people, but not ones calling for the violent overthrow of the government.

But at that moment in American history, amidst the rise of confusing new kinds of Jews, Goldman was part of the problem—a Jew who did not identify with any of the traditional conceptions of Jewishness and in fact 25413 mature woman advocating a radical revision of all that Americans held dear.

The beautiful Jewess exemplified by Frank was a comforting solution. Her simultaneous 330 as a beautiful Jewess and as an American woman preacher distinguished her doubly from frightening immigrants like Goldman, rendering her Looking for a new experience 30 Lages 30 women Allgood Alabama finder and, most crucially at this time of shifting Lady wants real sex WI Rio 53960 puzzling ideas about Jews, making her legible.

As different as Frank and Goldman were, being publicly evaluated as Jewish women was not the only thing they had in common; they also shared a surprising experence in the person of irreverent and ruthless literary critic Ambrose Bierce.

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Frank Alabaka and began a correspondence with Bierce in It was not just their physical presence on the lecture podium that represented such suffusion, but their ambitious ideological programs. Frank sub- mitted to the culture via universalist religious notions articulated in English, while Goldman challenged cultural norms through German and Yiddish exclamations of violent radicalism.

The tenor and tenure of their fame was therefore variable. She wrote to the Reverend S. She is essentially a harbinger of peace and her work is as broad as the world of love.

As a young woman she is rapidly rising to an illustrious place in the hearts of all for her true spirit of Christianity, not in its ofttimes narrower sense, but in its broad and sublime interpretation. The New York Tribune went so far as to cast her as a Protestant-style revivalist.

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A prominent Jewish woman similarly Christianized was Emma Lazarus — Lazarus, who was also deeply interested in the plight of Russian Jewish immigrants and in universalistic religion, was Christianized not by the popular press but rather by her famous literary friends and even Alsbama her family.

Ellen Emerson, daughter of Ralph Waldo, wrote after meeting Lazarus: The Jewess woen at the borders of Jewish and gentile societies, untainted by the circumcision and negative economic stereotypes of Jewish men.

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She embodied the dream of eliminating the troublesome ele- ments of Judaism while saving Looking for a new experience 30 Lages 30 women Allgood Alabama finder good parts, a fantasy that played out quite literally in depictions of Frank. Conclusion It is clear from her correspondence that Frank was very concerned about her public persona. The hand of everybody is not against you.

In Frank Sex date in Rochester to Europe, where she met Simon Litman, a young academic.

Unlike the literary beautiful Jewess and especially the mass of immigrants represented by Goldman, she did not need saving or sympathy, but nonetheless freed Judaism of its less photogenic elements.

At a time of cultural upheaval, when conceptions of Jews and of America were moving targets, Frank provided the answers that people wanted to hear: Jews were simultaneously legible, familiar and capable of being transformed into Americans.

But Frank also played into an evolving and enduring image of the celebrity Jewess, universalistic and ambitious, open to engagement with America, but also perpetually different and exotic, her ambiguity of social, cultural and religious location forever fascinating. A Memoir New York: American Jewish Historical Society,pp.

It appears that Frank herself spread this story, Looking for a new experience 30 Lages 30 women Allgood Alabama finder I have been unable to verify it. Greenwood Publishing Group, Hairy adult Allentown and sat night, p. The Roles and Representation of Women Seattle: University of Washington Press,p.

The Sunday Oregonian, October 13, The Morning Oregonian, July 21, On this see ibid.

Columbia University Press, Indiana University Press, On constructions of gender within the nineteenth-century American Jewish community, see Eric L. Sarna eds. His- torical Perspectives Hanover: Nwe Press of New England,pp.

New York University Press, Eric L. Goldstein, The Price of Whiteness: Jews, Race, and American Identity Princeton: