Seite - 10 - in Entangled Entertainers - Jews and Popular Culture in Fin-de-Siècle Vienna

10 | Entangled Entertainers stead the result of mental illness or a particular mental state. What is important for my study is that suicide (or a suicide attempt) as a reaction to specifi c circumstances is based on a larger cultural pattern. 9. See Michael John and Albert Lichtblau, Schmelztiegel Wien—einst und jetzt: Zur Ge- schichte und Gegenwart von Zuwanderung und Minderheiten (Vienna: Böhlau, 1990), 46. 10. See Gershon David Hundert, “Approaches to the History of the Jewish Family in Early Modern Poland-Lithuania,” in Th e Jewish Family: Myths and Reality, ed. Steven M. Co- hen and Paula E. Hyman (New York: Holmes & Meier, 1996), 22–23. See also Gershon David Hundert, Jews in Poland-Lithuania in the Eighteenth Century: A Genealogy of Mo- dernity (Berkeley: University of California Press, 2004), 52. 11. See Susan A. Glenn, Daughters of the Shtetl: Life and Labor in the Immigrant Generation (Ithaca, NY: Cornell University Press, 1990), 111. However, this seems to have been more an ideal and less a reality, as recent historical scholarship has recognized. As a general rule, both men and women were permitted to pursue a profession, whereby a woman’s work was generally understood more in terms of supporting her husband rather than as her own independent enterprise. See Glenn Dynner, Yankel’s Tavern: Jews, Liquor, and Life in the Kingdom of Poland (Oxford: Oxford University Press 2014), 91. 12. Klaus Hödl, Als Bettler in die Leopoldstadt: Galizische Juden auf dem Weg nach Wien (Vi- enna: Böhlau, 1994), 2 08–26. 13. See IWE 332 (4 December 1902): 6. 14. See IWE 2 (2 February 1901): 2. 15. For an example of a scholarly study that does in fact pursue this overlapping between Jewish and non-Jewish spheres, see Christoph Lind, Kleine jüdische Kolonien: Juden in Niederösterreich 1782–1914 (Vienna: Mandelbaum, 2013). As the title suggests, Lind’s work explores small Jewish communities in Lower Austria. His study brings to the fore astonishing examples of Jewish–non-Jewish interaction. 16. Th ere are of course notable exceptions to this general consensus. An example of a young scholar whose work rethinks the relationship between Jewish and non-Jewish spheres is Jana Schumann. See Schumann, “Von ‘jüdischem Humor’ und ‘verjudeter Kunst’: Kon- zeptionen jüdischer Identität und der Populärkulturdiskurs,” in Nicht nur Bildung, nicht nur Bürger: Juden in der Populärkultur, ed. Klaus Hödl (Innsbruck: StudienVerlag, 2013), 91–102. 17. “Ein geschlagener Hausirer,” IWE 23 (23 January 1897): 8. 18. John W. Boyer, Political Radicalism in Late Imperial Vienna (Chicago: University of Chi- cago Press, 1981), 58. 19. IWE 23 (23 January 1897): 8. 20. For the most important exceptions around 1900, see in particular Philip V. Bohlman, “Auf der Bima—Auf der Bühne: Zur Emanzipation der jüdischen Popularmusik im Wien der Jahrhundertwende,” in Vergleichend-systematische Musikwissenschaft: Beiträge zu Me- thode und Problematik der systematischen, ethnologischen und historischen Musikwissenschaft, ed. Elisabeth Th . Hilscher and Th eophil Antonicek (Tutzing: Hans Schneider, 1994), 417–49. See also Philip V. Bohlman, “An Endgame’s ‘Dramatis Personae’: Jewish Pop- ular Music in the Public Spaces of the Habsburg Monarchy,” Vienna: Jews and the City of Music 1870–1938, ed. Leon Botstein and Werner Hanak (Hofheim: Wolke, 2004), 93–105; Philip V. Bohlman, Jüdische Volksmusik: Eine mitteleuropäische Geistesgeschichte (Vienna: Böhlau, 2005); Marie-Th eres Arnbom and Georg Wacks, eds., Jüdisches Ka- barett in Wien 1889–2009 (Vienna: Armin Berg, 2009); Gertraud Pressler, “Jüdisches This open access edition has been made available under a CC BY 4.0 license thanks to the support of Knowledge Unlatched.