Working Against Type: Typographical Union No. 6 and the Battle Over Women’s Night Work
By R.B. Tiven
After the Triangle Shirtwaist Factory fire, New York passed a law barring women from nighttime factory work. The definition of “factory” covered binderies and printing presses, including morning newspapers whose type was set overnight. As a result, bookbinders and the small number of women who worked as printers and proofreaders lost their prized night shifts, the shortest and best-paying positions. Two of the printers, Ada R. Wolff and Margaret Kerr-Firth, turned to their union to help salvage their jobs at the New York Times. Their advocacy triggered a fight that pitted the powerful New York Typographical Union against the New York State Federation of Labor, and generated bills vetoed by both Republican and Democratic governors. It also set the terms of a multi-decade dispute about who spoke for working-class women.
“‘The World’s Most Arrested Lesbian:’ Corona Rivera and the New York Gay Activists Alliance, 1970-72.” An Interview with Marc Stein
Interviewed By Ben Serby
I think historians of LGBTQ+ activism should become more familiar with Corona’s story because it’s fascinating in and of itself, but also because it might change the way we think about the history of GAA-New York and the broader history of LGBTQ+ activism in the 1970s. More generally, I think GAA-New York was responsible for one of the most creative and powerful waves of direct action ever seen in the United States, with lessons for LGBTQ+ and other activists today. Corona was a leading GAA-New York activist for two years and we should know more about her.
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.
Frances Goldin and the Moses Threat to Cooper Square
By Katie Heiserman
Less remembered than her West Village counterpart Jane Jacobs, Frances Goldin deserves attention and further study as a model of both forceful and joyful neighborhood organizing. An activist with a distinctive style, she brought the community together and sustained engagement over many years. In her 2014 oral history interview with Village Preservation, Goldin highlighted the egalitarian, community-centered approach at the core of her work with CSC: “Fifty-nine years ago, dues were a dollar a year, and today, dues are a dollar a year.”
Our Secret Society: Mollie Moon and the Glamour, Money, and Power behind the Civil Rights Movement
Review By Dominique Jean-Louis
Tanisha Ford describes Mollie Moon, and social power brokers like her, as “the glue that connected Black social clubs, church groups, sororities, fraternities, and professional organizations into a national network of contributors who gave of their time and money to keep the movement afloat,” forming a “Black Freedom financial grid [that] established the economic base that supported the frontline activism of Martin Luther King Jr., Fannie Lou Hamer, and John Lewis.” Mollie Moon was perhaps best known for her role as head of the National Urban League Guild, the social and volunteer auxiliary arm of the National Urban League, connecting a national grid of donors, activists, strategists and philanthropists
Skyscraper Settlement: An Interview with Joyce Milambling
Joyce Milambling, interviewed by David Huyssen
[…] Christodora House has an amazing history, too much of which has become obscured by time and influenced by what the building has come to represent to many people. The building at 143 Avenue B deteriorated in the 1960s and 70s after the City abandoned it, making it a symbol of urban blight. Later, its 1986 conversion to condominiums associated it with conflicts over gentrification in the East Village. It took center stage in those conflicts when protesters from Tompkins Square Park broke into and vandalized the building in 1988. Although its architectural and historic value have since earned it spots on both the National Register and the State Register of Historic Places, its settlement-era history remains under-appreciated. The settlement house movement, despite its flaws, confronted social problems head-on and provided entire communities with both urgent social services and opportunities for growth and development. Christodora is an important part of that story.
Born in New York City in 1815, she [Emma Stebbins] was one of the most famous and applauded American sculptors in 1863 when she got the commission for the fountain, the first woman to be commissioned for a public artwork in New York City. But after the inauguration she retired from artistic activity and was soon forgotten. When Emma died in 1882, the New York Times did not dedicate an obituary to her, or even a news item. Only in 2019 it published an article on her for its “Overlooked” series: a posthumous tribute, atoning for the newspaper’s silence on such a remarkable artist.
In the midst of the “Roaring ‘20’s,” the Café Lafayette, in the heart of Greenwich Village, was a world apart from Staten Island’s truck farms, ocean beaches, and sleepy villages — despite being just half an hour away by ferry. If anything connects the two places — and has memorialized them—it is the work of Dawn Powell.
A Pathfinder in the Village: Buffy Sainte-Marie on Building a Career in New York’s Folk Music Revival
By Christine Kelly
Even as the Village proved a less inclusive environment than its outward appearance suggested, Buffy Sainte-Marie effectively harnessed the resources available to her as an up-and-coming artist in the heart of the national folk scene in order to craft a stage persona that resisted gender and race-based stereotypes, garner and maintain creative and commercial success, and use her popularity to raise awareness of dire needs among Indigenous communities across North America in an era of racial reckoning and social change. By making the most of her time in New York – an experience marked by the artist’s fascination with the rock and rhythm and blues shows of 1950s Brooklyn as much as the Village performances of the 1960s folk era – cultivating allies among fellow artists, and supporting Indigenous causes, Buffy Sainte-Marie charted a rare path forward as an influential artist and activist whose story paints a complex portrait of New York’s folk revival and the creative influences, cultural locations, and power brokers that shaped it.
Excerpt From New York Women of Wit in the Twentieth Century
By Sabrina Fuchs Abrams
The question remains, why does women’s humor continue to be overlooked and undervalued? And why did these New York women of wit feel the need to mask their social critique through humor? The primary resistance to women’s humor goes back to false assumptions about feminine versus masculine behavior associated with the expression of intellect, aggression, and humor. Women were not supposed to “get” jokes, and they were certainly not expected to tell jokes.
