Our Lady of the World’s Fair: After Moses and Cardinal Spellman Brought the Pietà to the Fair, They Brought the Pope
By Ruth D. Nelson
Many services and facilities were donated. A “Papal Visit News Center” was set up in the wing of a high-rise building at United Nations Plaza, courtesy of Alcoa Plaza Associates, and volunteers from two public-relations firms worked the telephones, typed, and mimeographed the latest updates. To ensure that not one car in the pope’s motorcade would hit a pothole, the city’s Department of Highways assigned a two-thousand-man crew to the streets along the motorcade route one week before the visit. New York streets never looked so good.
Two Hundred Fifty years of Organ-Building in the City, Part II: 1850 to 1930: New York Becomes a City of Organs
By Bynum Petty
In 1800 [...] the population of New York City was 60,515, consisting of many tradesmen and shopkeepers who lived over their places of business with their families (still true today for some organ builders residing over their workshops). This population established about thirty churches, most of which had no organ — certainly a growth opportunity for the two or three resident organ-builders. Fifty years later, the city’s population had grown to more than 515,000 and more than 250 houses of worship had been erected; of these, about six Reform Synagogues had pipe organs. Rightly assumed, the greatest growth in pipe organ building was in Christian places of worship, both Catholic and Protestant; but proportionally, growth was just as strong in Jewish houses of worship.
How the Catholic Church Drove Suburban Expansion Within and Outside New York City
By Stephen M. Koeth, C.S.C.
Often overlooked, therefore, is the role that Catholic leaders, associations, and media played in spurring suburbanization, shaping the pattern of suburban development, and establishing the necessary infrastructure to sustain suburban communities. The Catholic bishops of metropolitan New York cooperated with urban planners and developers in order to maximize the Church’s real estate holdings and to anticipate where the Church would need to expand in order to serve its suburbanizing flock. They also moved financial resources from well-established urban parishes to newly established suburban parishes and oversaw massive building campaigns in suburban areas.
The World of Dubrow's Cafeteria: An Interview with Marcia Bricker Halperin
By Robert W. Snyder
In the middle decades of the twentieth century in New York City, Dubrow’s cafeterias in the Flatbush section of Brooklyn and the garment district of Manhattan were places to get out of your apartment, have coffee with friends, or enjoy a hearty but affordable meal. They were grounded in the world of Jewish immigrants and their children, and they thrived in years when Flatbush and the Garment District each had a distinctly Jewish character. […] before Dubrow’s cafeterias were shuttered, Marcia Bricker Halperin captured their mood and their patrons in black and white photographs. These pictures, along with essays by the playwright Donald Margulies and the historian Deborah Dash Moore, constitute Marcia’s book Kibitz and Nosh: When We All Met at Dubrow’s Cafeteria, published by Cornell University Press and winner of a National Jewish Book Council prize for Food Writing and Cookbooks.
The Rise and Fall of Protestant Brooklyn: An American Story
Reviewed by Jon Butler
Between the Civil War and 1900, "old" Brooklyn both prospered and declined. Real estate developers and the new Brooklyn Bridge swelled Brooklyn's tony neighborhoods with middling and upper-class commuters to Manhattan….The New York Times may have been condescending when it labelled Brooklyn "that moral suburb" before the Brooklyn Bridge dedication, as Blumin and Altschuler put it. But it hadn't missed the Protestants' aim.
The Great Kosher Meat War of 1902: Immigrant Housewives and the Riots that Shook New York City
Reviewed by Aaron Welt
With The Great Kosher Meat War of 1902, Scott D. Seligman offers the first book-length treatment of the campaign of Jewish housewives against the “Beef Trust.” … Seligman provides a highly readable chronology of the events between May and June of 1902 that, at the time, earned the title of “a modern Jewish Boston Tea Party” and, later, the Kosher Meat Boycott. He succeeds in bringing to life the largely forgotten and primarily female leaders of the consumer campaign, their roles within the collective effort to bring down the price of kosher beef, the internal divisions that developed, and their significance for American Jews.
Being Black in Seventeenth-Century Amsterdam vs. New Amsterdam
By Jeroen Dewulf
Due to a paucity of original sources, many questions regarding the social and religious behavior of New Amsterdam’s Black population have remained unanswered. One way of approaching the existing scholarship with new insights is by using a comparative methodology. Naturally, the observation that similarities in behavior existed in more than one place does not automatically imply that the origin and historical development of one corresponds to that of the other. However, since it is unlikely that many new sources about Manhattan’s earliest Black inhabitants will still be uncovered in the coming decades, a comparative perspective is probably the best strategy to shed new light on this historically marginalized community.
This Is a Cemetery: The Saga of the Second Asbury African Methodist Episcopal Church Cemetery of Staten Island
ByPatricia M. Salmon
Having studied cemeteries for the last thirty-six years and spending the first nineteen years of my life living next to a Homestead Graveyard that was abandoned, I should perhaps not be so surprised about the demise of Second Asbury, an African Methodist Episcopal Church Cemetery in Port Richmond Center, Staten Island, also known colloquially as “Cherry Lane.” Designated a “Colored Cemetery” because African-Americans were interred at the site, it used to be called the “Old Slave’s Burying Ground.” Not only was the last living enslaved person from Staten Island buried therein, but numerous others were, too.
Transatlantic Radicalism in Early National New York
By Sean Griffin
New York City has long been considered a hotbed of radical political ideas, as well as a cosmopolitan center of culture and commerce. But while the roots of the latter have been traced back to the city’s origins as a Dutch trading post with a decidedly commercial outlook and a polyglot population, fewer historians have explored the origins of the city’s radical political culture.
Review: God in Gotham: The Miracle of Religion in Modern Manhattan
Reviewed by Kenneth T. Jackson
When we think of New York and history, religion is not typically the first thing that comes to mind. Organized crime perhaps, or skyscrapers, or labor disputes, or nightclubs, legitimate theaters, museums, subways, Wall Street, wealth, poverty, the list could be endless. To most people, Gotham is more associated with sin than with morality, more with prostitution than with sermons, more with sports venues than with churches.
