Adventures in the Ostrich-Feather Trade
By SHULAMIT REINHARZ
PLUMES
Ostrich Feathers, Jews, and a Lost World of Global Commerce
By Sarah Abrevaya Stein
256 pages. Yale University Press. $30.
One day, Sarah Abrevaya
Stein, an historian and private collector of illustrated works in Yiddish, came
across a book by Leybl Feldman (1940) with the grandiose title, Oudtsboorn, Yerushalayim d’Afrike.
How could Feldman imply that this small town in the South African province of
the Western Cape deserved comparison with Jerusalem, Stein wondered. Was it
because Oudtsboorn had its own Diaspora—in North Africa, the Ottoman Empire,
France, Great Britain, and the United States—wherever ostrich feathers flew?
Stein’s study is much more than this charming story. For various compelling
reasons, it is a historic breakthrough. As she informs us, “Economic
historians… have not interrogated
the involvement of ethnic communities… in the shaping of individual commodity
chains. Cultural historians… have… avoided
the terrain of supply. Historians of modern global commerce, colonial
economics, and consumer culture… have
neglected Jewishness as a category of analysis. And, finally,
scholars of Jewish culture have
been understandably wary of linking Jews to the global market in luxury
goods—or to the proliferation of capitalist markets in colonial settings—for
fear of reinforcing anti-Semitic stereotypes.” The result? “Little serious research on Jews’
involvement in transnational or trans-hemispheric commerce….” [italics added]
Until Plumes. Stein is
not interested in standing alone, however. She argues forcefully that “we must
dispel the stigma associated with linking Jews to capital and international
exchange,” and get on with the studies.
In her lively introduction, Stein enumerates how “Jewishness was an asset to
many in the feather trade.” But she also argues that “it would be misleading to
pin Jews’ success in feather commerce on [their] general traits.” Many Jews in
the trade failed, of course, and yet remained Jews.
Many other factors also played a role in the plume boom: modern forms of
communication and transportation, increasing consumer
demand for exotic fashion, and the actions of nation-states. Nevertheless, Jews
were overrepresented in the feather trade because “they had a background in
similar industrial and mercantile trades, because they had contacts across the
Anglophone Eastern European and Mediterranean Diasporas, and because many were
immigrants poised to move into new or expanding industrial niches.”
The time was right. Mass immigration brought Eastern European Jews to New York
and Western European cities where they were ready for new pursuits just when
feather trading was opening up. The movement of Jews throughout the world meant
that businesses could develop far-flung branches headed by brothers or other
family members. By page 17, Stein presents what she calls one of her central
arguments: “Jews brought certain elements of human capital to the ostrich
feather trade: background in like industries, contacts of kith and kin within
and across sub-ethnic diasporas and political and oceanic boundaries, copacetic
relations with the reigning authorities, geographic mobility, and, no less
important, economic need.” Each subsequent chapter spells out these elements in
sumptuous detail.
But what about the demand side of the equation? As it turns out, women of
impeccable taste were drawn to ostrich feathers between the 1860s and World War
I for a number of reasons: First, the feathery fashion statement emanated from
Paris, the city that defined style. Moreover, women’s magazines, as today,
marketed particular choices, including ostrich plumes, intensively. But most
important, ostrich plumage was not tied to a season; nor was the fashion
associated with the age of the woman, her size, or complexion. “With at least
fourteen varieties and countless grades available, ostrich feathers’ appeal
also crossed class lines.” Coming as they did from Africa, they represented
colonial conquest as well. And, best of all, they were considered sexy, a
symbol of emancipation and mobility, because the feathers—and by implication,
the women—moved freely. The ideal product: “colonial booty and cosmopolitan
trope” combined to create a voracious market.
For every boom there is a bust, and Stein explains why the allure of ostrich
feathers did not persist. Today they are an anachronism.
While one might predict that a book of this sort could explain how Jews
affected the trade, it may come as a surprise that Stein reminds us how “deeply
trans-hemispheric currents of capital, bodies, and goods affected modern
Jews….” By asking both questions, she intends to blur the line that divides
economic and cultural history.