Jewish entrepreneurs of the past helped build up toy merchandise as much as comics

The Jewish Telegraphic Agency wrote about how Jewish industrialists played as much a part in building up the toy industry as the comics industry:

But even if my family didn’t spend Saturdays in shul, kids’ television immersed me in an unspoken Jewish culture, as Michael Kimmel explains in his new book “Playmakers: The Jewish Entrepreneurs Who Created the Toy Industry in America.”

It’s a study of the mostly first-generation American Jews who led the toy industry in the 20th century, as well as the Jewish child psychologists, children’s book authors and comic book creators who, he asserts convincingly, invented the American idea of childhood.

“They created the childhood that they themselves never had,” Kimmel told me in a recent public conversation, part of “250 Years of American Jewish Life in America,” an online project of the Weitzman National Museum of American Jewish History and 70 Faces Media, JTA’s parent company.

The founders of iconic brands such as Ideal, Mattel, Marx, Hasbro, Kenner, Wham-O and Madame Alexander dolls shared roots in Yiddish-speaking Europe, and childhoods as the sons and daughters of immigrants.

“They were born in poverty on the Lower East Side, and you have all these stories of the scraps that they picked up off the street that they made into things,” said Kimmel. “They had these ideas that children were basically curious and creative, and that they should be nurtured.”

And commodified. Shut out of establishment industries and professions, Jewish entrepreneurs thrived in niches of their own making, capitalizing on and helping propel the consumer culture that exploded after World War I. German Jews ran some of the largest department stores, including Macy’s, Abraham & Straus and Gimbels, and Eastern European newcomers became the manufacturers, distributors and sales force that stocked their shelves with dolls, games, and gadgets.

The list of classic toys and Jews who developed them is almost comically long: Barbie (Ruth Handler), Lionel trains (Lionel Cowan), Mr. Potato Head (George Lerner), Yakity-Yak chattering teeth (Eddy Goldfarb), the pogo stick (George Hansburg), the Hula Hoop (Arthur Melin and Richard Knerr), G.I. Joe (Larry Reiner) and Play-Doh and the Easy-Bake Oven (the Steiner brothers: Albert, Philip and Joseph).

Since they cite Barbie toys, it's a shame a certain filmmaker named Greta Gerwig chose to humiliate them for the sake of a woke agenda attacking the "patriarchy". And it's also a shame the GI Joe toys have similarly suffered in live action filmmaking. I sadly suspect the history book in focus doesn't dwell on any of that, even though that could also provide something to learn from. The comics industry's also cited here, along with children's books, but there's one name in the latter part that's decidedly an embarrassment to include:

The Jewish entrepreneurs not only benefited from such views of childhood, but understood how to turn them into a business model. They were also pushed toward these new industries by a less uplifting force: antisemitism.

Kimmel said that many comic-book artists originally wanted to work in advertising, but advertising agencies in the 1930s and ’40s were notoriously hostile to Jews. Like toymaking, comic books became a Jewish industry. Underpaid Jewish artists and writers — including Jack Kirby, Jerry Siegel, Joe Shuster, Will Eisner, Stan Lee and Lily Renée — dreamed up Superman, Betty Boop, the Spirit, Green Lantern, Aquaman, Spider-Man and The Thing, among dozens of others, often giving these superheroes and comic characters coded or actual Jewish backstories.

The same pattern appears in children’s literature. Kimmel counts 42 titles on the New York Public Library’s list of the 100 most important children’s books of the 20th century that were written by first-generation Jews, including Sydney Taylor, Maurice Sendak, Jack Ezra Keats, Jules Feiffer, Esphyr Slobodkina and Norman Juster.

While it's great the writer reminds us about the comics side of the Jewish industrialists, it's a shame he had to bring up a figure like Sendak, whose children's books, IMO, were tasteless, and worse was his politics. The article even cites the Fat Albert cartoon based on the disgraced Bill Cosby's comedy sketches, and even Lil' Abner cartoonist Al Capp, who regrettably turned out to be a pervert, and I honestly don't think it's such a good idea to provide such figures with citation, even if it doesn't make sense to erase them from history altogether. It only undermines the impact of the article, and if the book by Kimmel brings them up, that can be problematic. At least Capp is long gone, which makes it easier to read his work for anybody who cares.

Kimmel's book also makes space for a certain children's TV program on PBS:

Kimmel ends his book with “Sesame Street,” which he sees as a kind of culmination. The groundbreaking children’s show was developed by Joan Ganz Cooney, whose father was Jewish, with the assistance of Gerald Lesser, a developmental psychologist born to Jewish immigrant parents. The show was in some ways an antidote to the world of Saturday morning cartoons. It prepared pre-schoolers for success in kindergarten with the addictive, engaging style of commercial television. And instead of advertisements for toys, its “commercials” offered lessons in letters, shapes, counting, social skills and concepts such as “near” and “far.”

There was a time when Sesame Street, famous as it is for its use of the Muppets, was a great item for children to view and learn from. But that too has been largely ruined in the past decade by wokeness, which would make it another Jewish creation along with mainstream comics that's been destroyed for the sake of leftist agendas. And nobody in the modern Jewish-American community seems to have any issue with the creations of their past brethren being appropriated for the sake of repugnant political agendas and other ideologies.

Kimmel's book may be quite interesting from a historical perspective, but I have a sad feeling it may not build on objectivity from a modern one. And that's decidedly a problem. How are we to fix modern errors if nobody's willing to acknowledge what went wrong since the turn of the century, and nobody in the Jewish community cares what happened?