Pub Date : 2021-09-02DOI: 10.1080/13501674.2022.2076597
Golda Akhiezer
ABSTRACT In the 19th century, the Crimean Peninsula became a focus of attraction for educated elites of Polish Karaites, who lived in conditions of poverty and economic competition with Rabbanite Jews in their homeland. The image of Crimea in their eyes was that of a “land of milk and honey” and a prominent center of Torah knowledge. However, a collision with reality soon forced some of these “Ashkenazic” Karaite immigrants to change their perception. Influenced by the new political and cultural agenda of Russian ruling circles that attributed to the peninsula a special political, cultural, and symbolic dimension, they now presented Crimea as the cradle of the Russian Karaites. Contributing to this new perception was the Jewish Haskalah movement, which provided Karaite leaders with historical knowledge, as well as tools and methods, to support their ahistorical claims. These factors significantly contributed to transforming the Jewish Karaite community into a separate nation.
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Pub Date : 2021-09-02DOI: 10.1080/13501674.2022.2088361
Ludmila Shleyfer Lavine
ABSTRACT It is surprising that Vladimir Mayakovsky, the poet whose self-proclaimed mission was to give city streets a language, turned to publicizing farming collectives. No less noteworthy is the fact that this poet of internationalism worked on the ethnocentric project of promoting Jewish agrarian communities in Crimea. This article addresses Mayakovsky’s collaboration on the film Evrei na zemle (Jews on the Land, 1927), and his poems “Evrei (Tovarishcham iz OZETa)” (Jew [To Comrades from OZET], 1926) and “‘Zhid’” (“Yid,” 1928). I argue that in these works the poet reshuffles the svoi–chuzhoi (us-versus-them) dichotomy. Using the Moses story of exile and liberation, the poet both domesticates Jews through features of the dominant culture and marginalizes antisemites by ascribing to them the pejorative markers of the Jewish stereotype.
摘要令人惊讶的是，诗人弗拉基米尔·马亚科夫斯基（Vladimir Mayakovsky）自称的使命是让城市街道成为一种语言，却转而宣传农业集体。同样值得注意的是，这位国际主义诗人致力于以种族为中心的项目，促进克里米亚的犹太农业社区。本文介绍了马亚科夫斯基在电影《大地上的犹太人》（Evrei na zemle，1927）中的合作，以及他的诗歌《Evrei（Tovarishcham iz OZETa）》（《致OZET的同志》，1926）和《Zhid》（《Yid》，1928）。我认为，在这些作品中，诗人重新梳理了“我们与他们”的二分法。利用摩西关于流亡和解放的故事，诗人既通过主流文化的特征驯化犹太人，又通过赋予反犹太主义者犹太刻板印象的贬义标记来边缘化他们。
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Pub Date : 2021-09-02DOI: 10.1080/13501674.2022.2045885
G. Estraikh
ABSTRACT As opposed to the close attention accorded to various aspects of Jewish emigration from the USSR, there has been remarkably little scholarly analysis of Jews who felt comfortable, congenial, and secure in Soviet society. In reality, thousands of Jews belonged to the elite of a local, regional, or national level, or even played some roles at all the levels. In Crimea, the collective farm chairman Ilya Yegudin was the most visible representative in a cohort of well-placed and well-connected Jews. Relying on literary and other sources, this article looks into Yegudin's story of social mobility throughout most of the Soviet period, against a backdrop of Jews’ agricultural involvement in Crimea.
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Pub Date : 2021-09-02DOI: 10.1080/13501674.2022.2030909
Michael Casper
A 1781 fire in Kupiškis destroyed 40 homesteads, eight breweries and four taverns (out of 19) owned by local Jews. A gravestone in Alytus dating to September 1915 reads, “Under this heap of earth is buried the warm and righteous heart of the man who all his life was content to work with his hands . . . who in his youth fell victim to the storms of the world war.” In 1934, at the founding of the Raseiniai branch of the Jewish Soldiers’ Union, ceremonies were held in both the synagogue and the movie theater. These are just a few of the many intriguing details to be gleaned from a spate of Jewish microhistories published recently in Lithuanian. In many cases produced by regional museums and municipalities, and roughly timed with a revival of Jewish historical research in advance of Lithuania’s celebration of 2020 as the Year of the Vilna Gaon, these books are an invaluable resource on Jewish daily life in the small towns of the interwar Republic of Lithuania. Most of these volumes focus on particular Lithuanian towns and their environs, while others have a broader regional scope. The towns include Alytus, Kudirkos Naumiestis, Kupiškis, Molėtai, Palanga, Plungė, Raseiniai, Šilalė, Švėkšna, Telšiai, and the regions are Samogitia and the area around Kaunas. Yet they take a variety of approaches. Some present histories of the “Jewish community” while others highlight Jewish “cultural heritage.” The Alytus volume concentrates on the Jewish cemetery and the Kupiškis one looks at the histories of the houses, mills, and other buildings owned by Jews in and around the town. The book on Kudirkos Naumiestis uniquely focuses on how Jews figure in the memory of non-Jewish residents. Much of the material presented in these books is original. But they also anthologize, usually quite helpfully, relevant photographs and maps found in other sources, such as yizker bikher (memorial books) and genealogy websites, along with interviews, archival documents, and newspaper clippings. Sections on World War II and the Holocaust include otherwise unavailable memoirs and granular detail. While some books have English sections, or selective English translations, the quality of the writing varies. Nonetheless, these books are a welcome resource for those doing research on Lithuanian Jewry.
{"title":"Lithuanian Listings, 2018–2020: New Microhistories","authors":"Michael Casper","doi":"10.1080/13501674.2022.2030909","DOIUrl":"https://doi.org/10.1080/13501674.2022.2030909","url":null,"abstract":"A 1781 fire in Kupiškis destroyed 40 homesteads, eight breweries and four taverns (out of 19) owned by local Jews. A gravestone in Alytus dating to September 1915 reads, “Under this heap of earth is buried the warm and righteous heart of the man who all his life was content to work with his hands . . . who in his youth fell victim to the storms of the world war.” In 1934, at the founding of the Raseiniai branch of the Jewish Soldiers’ Union, ceremonies were held in both the synagogue and the movie theater. These are just a few of the many intriguing details to be gleaned from a spate of Jewish microhistories published recently in Lithuanian. In many cases produced by regional museums and municipalities, and roughly timed with a revival of Jewish historical research in advance of Lithuania’s celebration of 2020 as the Year of the Vilna Gaon, these books are an invaluable resource on Jewish daily life in the small towns of the interwar Republic of Lithuania. Most of these volumes focus on particular Lithuanian towns and their environs, while others have a broader regional scope. The towns include Alytus, Kudirkos Naumiestis, Kupiškis, Molėtai, Palanga, Plungė, Raseiniai, Šilalė, Švėkšna, Telšiai, and the regions are Samogitia and the area around Kaunas. Yet they take a variety of approaches. Some present histories of the “Jewish community” while others highlight Jewish “cultural heritage.” The Alytus volume concentrates on the Jewish cemetery and the Kupiškis one looks at the histories of the houses, mills, and other buildings owned by Jews in and around the town. The book on Kudirkos Naumiestis uniquely focuses on how Jews figure in the memory of non-Jewish residents. Much of the material presented in these books is original. But they also anthologize, usually quite helpfully, relevant photographs and maps found in other sources, such as yizker bikher (memorial books) and genealogy websites, along with interviews, archival documents, and newspaper clippings. Sections on World War II and the Holocaust include otherwise unavailable memoirs and granular detail. While some books have English sections, or selective English translations, the quality of the writing varies. Nonetheless, these books are a welcome resource for those doing research on Lithuanian Jewry.","PeriodicalId":42363,"journal":{"name":"East European Jewish Affairs","volume":"51 1","pages":"327 - 328"},"PeriodicalIF":0.1,"publicationDate":"2021-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44640460","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: 10.1080/13501674.2021.2045703
V. Dymshits
ABSTRACT Chatrydag (1919), a poem cycle of 36 sonnets, is an early masterpiece of Peretz Markish. Offering one of the first descriptions in Yiddish of the Crimean Peninsula, it can be read as a counterpart to Adam Mickiwicz’s Crimean Sonnets. Markish makes innovative use of modernist poetics within the classical format of the sonnet. As is the case with a number of Russian poets, he presents a romanticized, “Middle Eastern” Crimea, filled with details of Muslim life. Although none of the sonnets depict Jews or Jewish themes, some of their imagery suggests that Markish is pointing to Crimea as a future Promised Land for Soviet Jews.
{"title":"Peretz Markish’s Chatyrdag: The Jewish Search for Romantic Poetry","authors":"V. Dymshits","doi":"10.1080/13501674.2021.2045703","DOIUrl":"https://doi.org/10.1080/13501674.2021.2045703","url":null,"abstract":"ABSTRACT Chatrydag (1919), a poem cycle of 36 sonnets, is an early masterpiece of Peretz Markish. Offering one of the first descriptions in Yiddish of the Crimean Peninsula, it can be read as a counterpart to Adam Mickiwicz’s Crimean Sonnets. Markish makes innovative use of modernist poetics within the classical format of the sonnet. As is the case with a number of Russian poets, he presents a romanticized, “Middle Eastern” Crimea, filled with details of Muslim life. Although none of the sonnets depict Jews or Jewish themes, some of their imagery suggests that Markish is pointing to Crimea as a future Promised Land for Soviet Jews.","PeriodicalId":42363,"journal":{"name":"East European Jewish Affairs","volume":"51 1","pages":"185 - 198"},"PeriodicalIF":0.1,"publicationDate":"2021-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46343074","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: 10.1080/13501674.2021.2129342
G. Estraikh, A. Glaser
This special issue of East European Jewish Affairs was conceived between Russia’s annexation of Crimea in 2014 and its violent invasion of Ukraine eight years later. In February 2014, troops without identifying insignias appeared in Crimea; following an unmonitored referendum, Russia subsequently annexed the peninsula (an acquisition that most of the world has never formally recognized). Ukraine was unprepared to respond militarily. Shortly after the annexation of Crimea, Russia-backed separatists declared “independent” republics in the Eastern Donbas region of Ukraine, whose ceasefire line with Kyiv-controlled areas turned into a proxy front line in the simmering conflict between Ukraine and Russia. In February 2022, the Russian Federation launched an unprovoked attack on the entire country. Many of the rockets that landed on Ukrainian cities, killing large numbers of civilians, originated in Russia-occupied Crimea. This has added new tragic pages to the story of Crimea, which is inextricable from the historical narratives of the many populations who have inhabited the peninsula. Jewish populations have been part of Crimea’s history, entering it on the side of perpetrators and victims of political campaigns, sometimes imagining the peninsula as a Jewish homeland, and in some cases, offering metaphors for the plight of other communities. Our goal as editors has been to delve deeper into the role Crimea has played in the Jewish imagination. Russian president Vladimir Putin has accused Ukrainians (including Ukraine’s ethnically Jewish president, Volodymyr Zelensky) of fascist sentiments. These claims exploit a grain of historical truth: during World War II a radical branch of the anti-Soviet Organization of Ukrainian Nationalists (OUN), headed by Stepan Bandera, opportunistically aligned itself with Nazi Germany in an effort to break free from the Soviet Union. Although a majority of Ukrainians never supported this movement, some Ukrainians have remembered Bandera as a hero who attempted to lead an anti-Soviet independence movement. Some political leaders and artists have sought to confront the Bandera legacy: while former president Viktor Yushchenko named Bandera a “hero of the people” in 2010, his successor, Viktor Yanukovych, revoked the title. President Zelensky, who poked fun at the cult of Bandera in his comedy before coming to office, has distanced himself from this legacy, while acknowledging the importance of national heroes. Films and literary works have provoked conversation about the minority of Ukrainians who aligned themselves with Nazism during World War II. But Bandera has become a convenient password for those seeking to undermine Ukraine’s current bid for self-determination.
{"title":"Crimea in the Jewish Imagination: An Introduction","authors":"G. Estraikh, A. Glaser","doi":"10.1080/13501674.2021.2129342","DOIUrl":"https://doi.org/10.1080/13501674.2021.2129342","url":null,"abstract":"This special issue of East European Jewish Affairs was conceived between Russia’s annexation of Crimea in 2014 and its violent invasion of Ukraine eight years later. In February 2014, troops without identifying insignias appeared in Crimea; following an unmonitored referendum, Russia subsequently annexed the peninsula (an acquisition that most of the world has never formally recognized). Ukraine was unprepared to respond militarily. Shortly after the annexation of Crimea, Russia-backed separatists declared “independent” republics in the Eastern Donbas region of Ukraine, whose ceasefire line with Kyiv-controlled areas turned into a proxy front line in the simmering conflict between Ukraine and Russia. In February 2022, the Russian Federation launched an unprovoked attack on the entire country. Many of the rockets that landed on Ukrainian cities, killing large numbers of civilians, originated in Russia-occupied Crimea. This has added new tragic pages to the story of Crimea, which is inextricable from the historical narratives of the many populations who have inhabited the peninsula. Jewish populations have been part of Crimea’s history, entering it on the side of perpetrators and victims of political campaigns, sometimes imagining the peninsula as a Jewish homeland, and in some cases, offering metaphors for the plight of other communities. Our goal as editors has been to delve deeper into the role Crimea has played in the Jewish imagination. Russian president Vladimir Putin has accused Ukrainians (including Ukraine’s ethnically Jewish president, Volodymyr Zelensky) of fascist sentiments. These claims exploit a grain of historical truth: during World War II a radical branch of the anti-Soviet Organization of Ukrainian Nationalists (OUN), headed by Stepan Bandera, opportunistically aligned itself with Nazi Germany in an effort to break free from the Soviet Union. Although a majority of Ukrainians never supported this movement, some Ukrainians have remembered Bandera as a hero who attempted to lead an anti-Soviet independence movement. Some political leaders and artists have sought to confront the Bandera legacy: while former president Viktor Yushchenko named Bandera a “hero of the people” in 2010, his successor, Viktor Yanukovych, revoked the title. President Zelensky, who poked fun at the cult of Bandera in his comedy before coming to office, has distanced himself from this legacy, while acknowledging the importance of national heroes. Films and literary works have provoked conversation about the minority of Ukrainians who aligned themselves with Nazism during World War II. But Bandera has become a convenient password for those seeking to undermine Ukraine’s current bid for self-determination.","PeriodicalId":42363,"journal":{"name":"East European Jewish Affairs","volume":"51 1","pages":"139 - 152"},"PeriodicalIF":0.1,"publicationDate":"2021-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44558732","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: 10.1080/13501674.2022.2030913
A. Valdman
{"title":"The Soviet Genizah: New Archival Research on the History of Jews in the USSR (vol. 1)","authors":"A. Valdman","doi":"10.1080/13501674.2022.2030913","DOIUrl":"https://doi.org/10.1080/13501674.2022.2030913","url":null,"abstract":"","PeriodicalId":42363,"journal":{"name":"East European Jewish Affairs","volume":"51 1","pages":"299 - 301"},"PeriodicalIF":0.1,"publicationDate":"2021-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42859420","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 : 2021-01-02DOI: 10.1080/13501674.2021.1952025
Nadège Ragaru
ABSTRACT The March 1943 deportation of Jews from Bulgarian-held territories in Greece left few visual traces. Among them is a silent film, with oddly edited footage. This article reconstructs the afterlife of this footage during the Cold War, tracking its multiple uses and transformations. In so doing, it sheds light on the production of knowledge about the Holocaust and the transnational history of the East-West divide. As the visual document migrated across countries and beyond the Iron Curtain, it was transformed from a “trophy archive” into legal evidence, successively acquiring documentary, judicial, and commemorative value. In the 1960s, the footage became a cornerstone of German-Bulgarian efforts to prosecute the former Reich Minister Plenipotentiary to Sofia, Adolf-Heinz Beckerle. Along with contributing to the visual history of the Holocaust, an examination of the uses of the 1943 footage illustrates patterns of East-West cooperation that gave the Cold War its unique shape.
{"title":"Bulgaria as Rescuer? Film Footage of the March 1943 Deportation and Its Reception across the Iron Curtain","authors":"Nadège Ragaru","doi":"10.1080/13501674.2021.1952025","DOIUrl":"https://doi.org/10.1080/13501674.2021.1952025","url":null,"abstract":"ABSTRACT The March 1943 deportation of Jews from Bulgarian-held territories in Greece left few visual traces. Among them is a silent film, with oddly edited footage. This article reconstructs the afterlife of this footage during the Cold War, tracking its multiple uses and transformations. In so doing, it sheds light on the production of knowledge about the Holocaust and the transnational history of the East-West divide. As the visual document migrated across countries and beyond the Iron Curtain, it was transformed from a “trophy archive” into legal evidence, successively acquiring documentary, judicial, and commemorative value. In the 1960s, the footage became a cornerstone of German-Bulgarian efforts to prosecute the former Reich Minister Plenipotentiary to Sofia, Adolf-Heinz Beckerle. Along with contributing to the visual history of the Holocaust, an examination of the uses of the 1943 footage illustrates patterns of East-West cooperation that gave the Cold War its unique shape.","PeriodicalId":42363,"journal":{"name":"East European Jewish Affairs","volume":"51 1","pages":"36 - 69"},"PeriodicalIF":0.1,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49525972","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 : 2021-01-02DOI: 10.1080/13501674.2021.1952023
N. Berkovich
ABSTRACT In 1904, Vladimir Bogoraz went to Gomel’, a city in the province of Mogilev in the central-west of the Russian Empire, to interview Russians and Jews and to report on a trial relating to a pogrom that had occurred there in September 1903. The semi-fictional work that resulted, Silhouettes from Gomel’: Sketches (Gomel’skie siluety. Ocherki), which Bogoraz published under the pseudonym Tan, gives voice to a diverse gallery of those who participated in the pogrom or witnessed it: Jews, Russians, men, women, teenagers, the elderly, Old Believers, court officials, a state-appointed rabbi, and injured victims. This article represents the first attempt to offer a scholarly analysis of Bogoraz's remarkable work in the context of both the history of Jewish–Russian relations and of the evolution of the genre of literary ethnography to which it belongs.
{"title":"Science against Injustice: A Literary Investigation of Vladimir Bogoraz's Silhouettes from Gomel’","authors":"N. Berkovich","doi":"10.1080/13501674.2021.1952023","DOIUrl":"https://doi.org/10.1080/13501674.2021.1952023","url":null,"abstract":"ABSTRACT In 1904, Vladimir Bogoraz went to Gomel’, a city in the province of Mogilev in the central-west of the Russian Empire, to interview Russians and Jews and to report on a trial relating to a pogrom that had occurred there in September 1903. The semi-fictional work that resulted, Silhouettes from Gomel’: Sketches (Gomel’skie siluety. Ocherki), which Bogoraz published under the pseudonym Tan, gives voice to a diverse gallery of those who participated in the pogrom or witnessed it: Jews, Russians, men, women, teenagers, the elderly, Old Believers, court officials, a state-appointed rabbi, and injured victims. This article represents the first attempt to offer a scholarly analysis of Bogoraz's remarkable work in the context of both the history of Jewish–Russian relations and of the evolution of the genre of literary ethnography to which it belongs.","PeriodicalId":42363,"journal":{"name":"East European Jewish Affairs","volume":"51 1","pages":"1 - 17"},"PeriodicalIF":0.1,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48574839","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 : 2021-01-02DOI: 10.1080/13501674.2021.1952026
Violeta Davoliūtė
ABSTRACT Diverse works of autobiographical non-fiction on the Holocaust in Lithuania reflect a pattern of generational memory familiar to students of German historical memory, but with key differences. Cold War taboos against discussions of local participation in the Holocaust delayed the appearance of second-generation Holocaust memory until the post-Soviet 1990s, such that it coincided with the natural emergence of third-generation memory. This overlapping of generations, along with the incipient convergence of perspectives from each side of the Atlantic, has contributed to the emergence of a transnational space of historical discourse. The dynamism of this discourse appears to have reinforced the fractured “memory regime” in Lithuania, dominated by ongoing efforts to place the legacy of the anti-Soviet resistance at the core of national memory and identity.
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