Pub Date : 2022-01-02DOI: 10.1080/13501674.2022.2084384
B. Horowitz
ABSTRACT Simon Dubnov is considered the father of Russian Jewish historiography without rivels or peers. An examination of his memoir shows that he intentionally fought with his colleagues and belittled their contributions. The author of this essays tries to answer why and how Dubnov did this.
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Pub Date : 2022-01-02DOI: 10.1080/13501674.2022.2083960
E. Zohar
ABSTRACT With the reestablishment of independent Poland in 1918, women were given the right to vote. This progressive step reflected the hopes to create “a new world” within the Polish state. Two Jewish socialist parties, the Bund and Poalei Zion, were well aware of the changing political and social realities and adapted their political programs. The parties adopted a progressive approach toward women's status both in the private and the public spheres. As socialist Jewish parties, their main focus was Jewish women workers who suffered from “triple suppression” – as workers, as women and as Jews. On the surface, Jewish socialist parties demanded equal rights for all women. However, in this article I will argue that, in practice, the parties’ relation to the question of women equality was ambivalent. Notwithstanding the progressive agenda that was propagated, the traditional “sex role” of women was preserved in the parties' inner circles.
{"title":"Between Hope and Struggle: The Gender Struggle and the Jewish Socialist Parties in Interwar Poland","authors":"E. Zohar","doi":"10.1080/13501674.2022.2083960","DOIUrl":"https://doi.org/10.1080/13501674.2022.2083960","url":null,"abstract":"ABSTRACT With the reestablishment of independent Poland in 1918, women were given the right to vote. This progressive step reflected the hopes to create “a new world” within the Polish state. Two Jewish socialist parties, the Bund and Poalei Zion, were well aware of the changing political and social realities and adapted their political programs. The parties adopted a progressive approach toward women's status both in the private and the public spheres. As socialist Jewish parties, their main focus was Jewish women workers who suffered from “triple suppression” – as workers, as women and as Jews. On the surface, Jewish socialist parties demanded equal rights for all women. However, in this article I will argue that, in practice, the parties’ relation to the question of women equality was ambivalent. Notwithstanding the progressive agenda that was propagated, the traditional “sex role” of women was preserved in the parties' inner circles.","PeriodicalId":42363,"journal":{"name":"East European Jewish Affairs","volume":"52 1","pages":"48 - 66"},"PeriodicalIF":0.1,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46364967","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/13501674.2023.2171864
A. Polonsky
ABSTRACT The reemergence of the Polish state after 130 years of foreign rule (from 1795 to 1918) was the most obvious example of the triumph of the principle of nationality in the post-First World War settlement. The new state, with a population of nearly 26 million, was the largest and most powerful in East Central Europe, and there was a widespread feeling that, with the shedding of foreign rule, Poland would soon be able to take its place as a highly developed European country. This article reflects on the conditions that made possible the emergence of this state, and what effect independence had on the Polish Jewish community, at the time the world's second-largest Jewish community (after the United States).
{"title":"Polish Statehood and the Jews: Reflections on the Centenary of Polish Independence","authors":"A. Polonsky","doi":"10.1080/13501674.2023.2171864","DOIUrl":"https://doi.org/10.1080/13501674.2023.2171864","url":null,"abstract":"ABSTRACT\u0000 The reemergence of the Polish state after 130 years of foreign rule (from 1795 to 1918) was the most obvious example of the triumph of the principle of nationality in the post-First World War settlement. The new state, with a population of nearly 26 million, was the largest and most powerful in East Central Europe, and there was a widespread feeling that, with the shedding of foreign rule, Poland would soon be able to take its place as a highly developed European country. This article reflects on the conditions that made possible the emergence of this state, and what effect independence had on the Polish Jewish community, at the time the world's second-largest Jewish community (after the United States).","PeriodicalId":42363,"journal":{"name":"East European Jewish Affairs","volume":"52 1","pages":"1 - 15"},"PeriodicalIF":0.1,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46503745","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/13501674.2022.2168164
Frank Grelka
the various synagogues, one of which provides temporary shelter for its “wandering and exiled God” (p. 175). No previous scholar has shown Der Nister’s clear fascination with the built environment. Krutikov situates the novel in an impressive array of contexts, including Soviet–Polish relations, Jewish economic history, the history of socialist realism, Yiddish literary history, Jewish religious history, the novel’s reception, and its tangled publication history. This chapter will be the touchstone for any future work on Der Nister’s novel. To be sure, too much emphasis on context canundermine the cohesiveness of an argument, but not here. As Krutikov shows consistently throughout his study, there ismore continuity in Der Nister’s oeuvre than not, and all the various themes andmodalities ofDerNister’swriting come together in The FamilyMashber, “creating a fusion of Jewish religious mysticism, Yiddish modernism, and secular communist messianism” (p. 199). An example of the solution that Der Nister found in reconciling these conflicting ideas and styles, according to Krutikov, is the value he gave to the Bratslav hasidim, despised as the lowest of the lowby themoremainstreamJewish religious groups. In this novel, the Bratslaver contain the potential for protest against the reigning order, and thus for a better future. Readers interested in the least well-known period of Der Nister’s creativity will be especially drawn to the final chapter of Krutikov’s study, which explores both published and unpublished work from the last decade of Der Nister’s life. This includes his collection Korbones (which means both “victims” and “sacrifices”), as well as stories in which Jewish characters appear less as Hitler’s victims and more as Soviet victors. Krutikov’s analysis of these largely neglected works lays out Der Nister’s creative process, which included the combination of stories he heard from others with a rich symbolic set of references and a recognizable historical setting. Krutikov shows that Der Nister achieved a synthesis of the major strands of his artistry: symbolism, Jewish history and its catastrophes, and Soviet history. Birobidzhan particularly drew the author’s imagination as the place where Jewish wandering could come to an end: “Der Nister outlined a grand vision for the new Jewish homeland in the Soviet Far East” (p. 254). Der Nister’s grand narrative of the Jewish people, and Der Nister himself, were deeply engaged with the Soviet project. Der Nister’s own final tragedy — his arrest in 1949 and his death the following year in a labor camp —should not obscure this crucial dimension of his life and work. As argued by Krutikov with skill and erudition, this point could well serve as the point of departure for any number of studies of Soviet Yiddish writers and their work.
{"title":"It Will Yet Be Heard: A Polish Rabbi's Witness of the Shoah and Survival","authors":"Frank Grelka","doi":"10.1080/13501674.2022.2168164","DOIUrl":"https://doi.org/10.1080/13501674.2022.2168164","url":null,"abstract":"the various synagogues, one of which provides temporary shelter for its “wandering and exiled God” (p. 175). No previous scholar has shown Der Nister’s clear fascination with the built environment. Krutikov situates the novel in an impressive array of contexts, including Soviet–Polish relations, Jewish economic history, the history of socialist realism, Yiddish literary history, Jewish religious history, the novel’s reception, and its tangled publication history. This chapter will be the touchstone for any future work on Der Nister’s novel. To be sure, too much emphasis on context canundermine the cohesiveness of an argument, but not here. As Krutikov shows consistently throughout his study, there ismore continuity in Der Nister’s oeuvre than not, and all the various themes andmodalities ofDerNister’swriting come together in The FamilyMashber, “creating a fusion of Jewish religious mysticism, Yiddish modernism, and secular communist messianism” (p. 199). An example of the solution that Der Nister found in reconciling these conflicting ideas and styles, according to Krutikov, is the value he gave to the Bratslav hasidim, despised as the lowest of the lowby themoremainstreamJewish religious groups. In this novel, the Bratslaver contain the potential for protest against the reigning order, and thus for a better future. Readers interested in the least well-known period of Der Nister’s creativity will be especially drawn to the final chapter of Krutikov’s study, which explores both published and unpublished work from the last decade of Der Nister’s life. This includes his collection Korbones (which means both “victims” and “sacrifices”), as well as stories in which Jewish characters appear less as Hitler’s victims and more as Soviet victors. Krutikov’s analysis of these largely neglected works lays out Der Nister’s creative process, which included the combination of stories he heard from others with a rich symbolic set of references and a recognizable historical setting. Krutikov shows that Der Nister achieved a synthesis of the major strands of his artistry: symbolism, Jewish history and its catastrophes, and Soviet history. Birobidzhan particularly drew the author’s imagination as the place where Jewish wandering could come to an end: “Der Nister outlined a grand vision for the new Jewish homeland in the Soviet Far East” (p. 254). Der Nister’s grand narrative of the Jewish people, and Der Nister himself, were deeply engaged with the Soviet project. Der Nister’s own final tragedy — his arrest in 1949 and his death the following year in a labor camp —should not obscure this crucial dimension of his life and work. As argued by Krutikov with skill and erudition, this point could well serve as the point of departure for any number of studies of Soviet Yiddish writers and their work.","PeriodicalId":42363,"journal":{"name":"East European Jewish Affairs","volume":"52 1","pages":"123 - 125"},"PeriodicalIF":0.1,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42120061","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/13501674.2022.2168163
H. Murav
businesses, which were the object of boycotts on the part of both Polish and Ukrainian nationalists, developed their own defensive strategies, such as collaborating with the Ukrainian cooperative, Narodna torhivlia, or opening stores with a Ukrainian manager. Dolhanov concludes that economic nationalism in the 1930s did not attain its goals. Ukrainians could not stop the villages’ colonization; Poles could not stop the development of Ukrainian cooperation, and Jewish business in the cities remained strong. Some of the actions, such as an antialcohol campaign directed against Jewish tavern owners, were unsuccessful because of the lack of popular support. “Each to Their Own” presents the complex interrelation between state and non-state nationalism, which resulted in continuous confrontation in the economic sphere that involved most of the political organizations. However, the lack of a Jewish perspective and voice means that Jews are not shown to be equal subjects of modern politics. The book depicts Ukrainian and Polish modern nationalisms competing with the phenomenon of Jewish small storeowners and representatives of a previous order, often overlooking the fact that modern Jewish political movements had also taken a stance in this conflict. Jews, too, tried to solve the problem of the disproportional Jewish professional presence in trade, in part by organizing its own cooperative movements and providing educational programs in crafts such as dress-making. Another problem of the book is its lack of a longer perspective. Though the author shows how economic nationalism was a tool of both nationalizing state and modern movements, it would be helpful to understand the roots of the competition in the state and the evolution of Polish–Ukrainian–Jewish relations in the nineteenth century. For example, interwar Ukrainian cooperatives, and the anti-alcohol movement criticizing the abundance of Jewish liquor establishments, were present from the earlier stages of the Ukrainian national movement in the preceding decades. As noted, this is one of the first studies in Ukrainian historiography dedicated to the economic aspect of Ukrainian nationalism. Future researchers may wish to look more closely at the level of acceptance of new political doctrines, which in turn will enrich our understanding of how economic policy intersects with politics. In the meantime, this book will be helpful not only for scholars of nationalism in interwar Poland but also for those dealing with economic issues that shaped and influenced interethnic relations.
{"title":"Der Nister's Soviet Years: Yiddish Writer as Witness to the People","authors":"H. Murav","doi":"10.1080/13501674.2022.2168163","DOIUrl":"https://doi.org/10.1080/13501674.2022.2168163","url":null,"abstract":"businesses, which were the object of boycotts on the part of both Polish and Ukrainian nationalists, developed their own defensive strategies, such as collaborating with the Ukrainian cooperative, Narodna torhivlia, or opening stores with a Ukrainian manager. Dolhanov concludes that economic nationalism in the 1930s did not attain its goals. Ukrainians could not stop the villages’ colonization; Poles could not stop the development of Ukrainian cooperation, and Jewish business in the cities remained strong. Some of the actions, such as an antialcohol campaign directed against Jewish tavern owners, were unsuccessful because of the lack of popular support. “Each to Their Own” presents the complex interrelation between state and non-state nationalism, which resulted in continuous confrontation in the economic sphere that involved most of the political organizations. However, the lack of a Jewish perspective and voice means that Jews are not shown to be equal subjects of modern politics. The book depicts Ukrainian and Polish modern nationalisms competing with the phenomenon of Jewish small storeowners and representatives of a previous order, often overlooking the fact that modern Jewish political movements had also taken a stance in this conflict. Jews, too, tried to solve the problem of the disproportional Jewish professional presence in trade, in part by organizing its own cooperative movements and providing educational programs in crafts such as dress-making. Another problem of the book is its lack of a longer perspective. Though the author shows how economic nationalism was a tool of both nationalizing state and modern movements, it would be helpful to understand the roots of the competition in the state and the evolution of Polish–Ukrainian–Jewish relations in the nineteenth century. For example, interwar Ukrainian cooperatives, and the anti-alcohol movement criticizing the abundance of Jewish liquor establishments, were present from the earlier stages of the Ukrainian national movement in the preceding decades. As noted, this is one of the first studies in Ukrainian historiography dedicated to the economic aspect of Ukrainian nationalism. Future researchers may wish to look more closely at the level of acceptance of new political doctrines, which in turn will enrich our understanding of how economic policy intersects with politics. In the meantime, this book will be helpful not only for scholars of nationalism in interwar Poland but also for those dealing with economic issues that shaped and influenced interethnic relations.","PeriodicalId":42363,"journal":{"name":"East European Jewish Affairs","volume":"52 1","pages":"121 - 123"},"PeriodicalIF":0.1,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42066308","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/13501674.2023.2168534
Robert E. Blobaum
ABSTRACT This article discusses Polish nationalists’ fear of “Judeo-Polonia,” a notion that emerged before the First World War, gained considerable traction during the war itself, and then began to morph into “Judeo-Communism” by war's end. Focusing on Warsaw, the article discusses the significance of population movements and demographic shifts, the appearance of new opportunities for political competition based both on identity politics and the prospect of an independent Poland, and the preordained failure of the new state to accommodate more than one national group after 1918.
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Pub Date : 2022-01-02DOI: 10.1080/13501674.2022.2168165
Zofia Wóycicka
{"title":"Instytut. 70 lat historii ŻIH w dokumentach źródłowych","authors":"Zofia Wóycicka","doi":"10.1080/13501674.2022.2168165","DOIUrl":"https://doi.org/10.1080/13501674.2022.2168165","url":null,"abstract":"","PeriodicalId":42363,"journal":{"name":"East European Jewish Affairs","volume":"52 1","pages":"117 - 119"},"PeriodicalIF":0.1,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59661409","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-02DOI: 10.1080/13501674.2022.2076598
O. Budnitskii
ABSTRACT On July 4, 1942, the Soviet people heard the sad news that, after 250 days of battle, Sevastopol, “the city of Russian glory,” had fallen. Twenty-two months later, Sevastopol was liberated by the 51st Army of the 4th Ukrainian Front. The army’s commander was Lieutenant General Iakov Kreizer, Hero of the Soviet Union and a member of the Jewish Anti-Fascist Committee. Thousands of Jews, soldiers of the Red Army, took part in the battle for Crimea in 1941–1944. The staff of the Commission on the History of the Great Patriotic War of the USSR Academy of Sciences interviewed some of them. These interviews are interesting not only in revealing how the Jews fought, but also in illuminating their prewar life, family background, and careers in the army. They are a unique source not only for military, but also for social history, affording insights into the phenomenon of Soviet Jewry.
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Pub Date : 2021-09-02DOI: 10.1080/13501674.2022.2030905
Elissa Bemporad
relationship between Israeli Hebrew and Jewish diaspora cultures. Many bearers of the interwoven secular Hebraist and Labor Zionist projects in Israeli culture understood and appreciated that their new Israeli culture was rooted in East European Jewish modernity — and thus Yiddish culture (unlike other diaspora Jewish cultures like that of new Mizrahi Jewish immigrants) could not simply be rejected. Throughout the book, Rojanski develops this argument through archival work into the production process of Israeli Yiddish culture in its various forms. Thus, she shows that highbrow and quality Yiddish theater did not meet with an active campaign of suppression, as we might expect from the “negationist” account. Actually, highbrow Yiddish theater drew substantial approbation and support from government circles and from the dominant elements in Israel’s Hebrew cultural sphere, because it could tap into a surprisingly deep reservoir of positive feelings toward East European Jewry; modern Yiddish culture’s achievements; the necessity of creative commemoration of the murdered Jewish communities of Eastern Europe; and the idea that the new Israeli culture had to engage less in a forgetting of diaspora culture than in its Aufhebung. Analytically, Rojanski’s insistence late in chapter 5 that Yiddish culture in Israel should be read in the framework less of Deleuze and Guattari on minor literature/writing from the margins, and more in terms of a late flowering of an essentially transnational (if now demographically crippled) cultural sphere, is important. Also important is her insistence on thinking about how the exigencies and limits of the audience for different forms of Yiddish culture in Israel proved more determinative than state policy in selecting for and against various Yiddish cultural endeavors — a Bourdeiusian analysis that Yiddish studies is sometimes too populistminded to take up. Rachel Rojanski’s Yiddish in Israel will be essential reading for students of Israeli history and, perhaps more apposite in these pages, for students of modern Yiddish culture in all its locations and forms.
{"title":"Unwelcome Memory: Holocaust Monuments in the Soviet Union","authors":"Elissa Bemporad","doi":"10.1080/13501674.2022.2030905","DOIUrl":"https://doi.org/10.1080/13501674.2022.2030905","url":null,"abstract":"relationship between Israeli Hebrew and Jewish diaspora cultures. Many bearers of the interwoven secular Hebraist and Labor Zionist projects in Israeli culture understood and appreciated that their new Israeli culture was rooted in East European Jewish modernity — and thus Yiddish culture (unlike other diaspora Jewish cultures like that of new Mizrahi Jewish immigrants) could not simply be rejected. Throughout the book, Rojanski develops this argument through archival work into the production process of Israeli Yiddish culture in its various forms. Thus, she shows that highbrow and quality Yiddish theater did not meet with an active campaign of suppression, as we might expect from the “negationist” account. Actually, highbrow Yiddish theater drew substantial approbation and support from government circles and from the dominant elements in Israel’s Hebrew cultural sphere, because it could tap into a surprisingly deep reservoir of positive feelings toward East European Jewry; modern Yiddish culture’s achievements; the necessity of creative commemoration of the murdered Jewish communities of Eastern Europe; and the idea that the new Israeli culture had to engage less in a forgetting of diaspora culture than in its Aufhebung. Analytically, Rojanski’s insistence late in chapter 5 that Yiddish culture in Israel should be read in the framework less of Deleuze and Guattari on minor literature/writing from the margins, and more in terms of a late flowering of an essentially transnational (if now demographically crippled) cultural sphere, is important. Also important is her insistence on thinking about how the exigencies and limits of the audience for different forms of Yiddish culture in Israel proved more determinative than state policy in selecting for and against various Yiddish cultural endeavors — a Bourdeiusian analysis that Yiddish studies is sometimes too populistminded to take up. Rachel Rojanski’s Yiddish in Israel will be essential reading for students of Israeli history and, perhaps more apposite in these pages, for students of modern Yiddish culture in all its locations and forms.","PeriodicalId":42363,"journal":{"name":"East European Jewish Affairs","volume":"51 1","pages":"305 - 307"},"PeriodicalIF":0.1,"publicationDate":"2021-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43807481","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-02DOI: 10.1080/13501674.2022.2031029
Yuu Nishimura
Among the materials published in Japanese that may be of interest to EEJA readers, brief summaries have been provided for selected scholarly titles. Other works that are geared more toward a general audience are listed without summaries. Titles are listed in alphabetical order, by author (with author’s first name preceding family name).
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