Eastern European Jewry in the Modern Period: 1750–1939

2009 ◽  
Author(s):  
Michael Stanislawski
Keyword(s):  
Eastern Europe ◽  
Jewish Life ◽  
Eastern European ◽  
East European ◽  
The Past ◽  
Modern Age ◽  
Modern Period ◽  
The Holocaust ◽  
The World ◽  
History Of

This article notes that the study of the modern history of East European Jews is not a field driven at present by deep conceptual or ideological divides or abiding scholarly or methodological controversies. The past debates on this score between Israeli and diaspora Jewish scholarship have all but disappeared, as has even more dramatically the attempt at a Marxist version of juedische Wissenschaft. While the major works of the founders of the field from Simon Dubnov on ought to be studied and the impressive resurgence of interest in the history and culture of East European Jewry in the modern age is underway, the work is still largely undone. The crucial challenge to the field is not to succumb to the lachrymose and romanticized stereotypes of Jewish life in Eastern Europe while continuing to explore the history of this the largest Jewry in the world before the Holocaust.

scholarly journals On Becoming a Non-Jewish Holocaust Writer: Yann Martel’s Beatrice and Virgil

Humanities ◽  
2020 ◽  
Vol 10 (1) ◽  
pp. 12
Author(s):  
Rachel F. Brenner
Keyword(s):  
Eastern Europe ◽  
Jewish Identity ◽  
Personal Life ◽  
Holocaust Memory ◽  
The Holocaust ◽  
The World ◽  
Family Level ◽  
History Of ◽  
Religious Origins

To appraise Martel’s non-Jewish perspective of Holocaust thematic, it is important to assess it in the context of the Jewish relations with the Holocaust. Even though the Jewish claim to the uniqueness of the Holocaust has been disputed since the end of the war especially in Eastern Europe, the Jewish response determined to a large extent the reception of the disaster on the global scene. On a family level, the children of survivors have identified themselves as the legitimate heirs of the unknowable experience of their parents. On a collective level, the decree of Jewish annihilation constructed a Jewish identity that imposed an obligation to keep the Holocaust memory in the consciousness of the world. Martel proposes to supersede the history of the Holocaust with a story which would downplay the Jewish filiation with the Holocaust, elicit an affiliative response to the event of the non-Jewish writer and consequently integrate it into the memory of humanity at large. However, the Holocaust theme of Beatrice and Virgil refuses to assimilate within the general memory of humanity; rather, the consciousness of the event, which pervades the post-Holocaust world, insists on its constant presence. The omnipresence of the Holocaust blurs the distinctions between the filiative (Jewish) and affiliative (non-Jewish) attitudes toward the Jewish tragedy, gripping the writer in its transcendent horror. Disregarding his ethnic or religious origins, the Holocaust takes over the writer’s personal life and determines his story.

Going West

2011 ◽  
Vol 25 (4) ◽  
pp. 785-791 ◽  
Author(s):  
Tara Zahra
Keyword(s):  
Twentieth Century ◽  
Eastern Europe ◽  
Minority Rights ◽  
European History ◽  
East European ◽  
European Context ◽  
The World ◽  
History Of

“Going West” explores the potential of integrating East European History into broader histories of Europe and the world. Placing the history of Eastern Europe in a European context, I argue, may enable us to challenge the tropes of backwardness, pathology, and violence that still dominate the field. I also suggest that historians explore the extent to which conceptions of minority rights, development, and humanitarianism first developed in Eastern Europe radiated beyond the region in the twentieth century.

scholarly journals New Central and East-European Cinema

1998 ◽  
Author(s):  
Christina Stojanova
Keyword(s):  
Eastern Europe ◽  
Everyday Life ◽  
Eastern European ◽  
Berlin Wall ◽  
East European ◽  
European Cinema ◽  
Short Films ◽  
History Of

UNE NOUVELLE EUROPE: THE DOUBLE QUEST OF NEW CENTRAL AND EAST-EUROPEAN CINEMA The Berlin Wall collapsed some eight years ago, along with the repressive totalitarian Communist regimes it came to symbolise, thus neatly wrapping up half a century in the history of Eastern Europe. Little has reached our shores, however, about the effects on everyday life of this unprecedented change, brought about by mostly "velvet" revolutions across the region. In March of this year Cinémathèque Québécoise launched Une Nouvelle Europe: A Panorama of Central and Eastern European Cinema, featuring 28 feature and 5 short films from 8 countries.(1) The selection was also presented in Toronto (Cinematheque Ontario, April 4-May 1, 1997) and in Vancouver (Pacific Cinematheque, March 22-May 1), under the title A New Europe: Reeling After The Fall. The organisation of the event was an arduous and time consuming task. It took more than a year and a...

scholarly journals East European Jews – prejudice or pride?

2015 ◽  
pp. 165-179
Author(s):  
Waldemar Szczerbiński
Keyword(s):  
Eastern Europe ◽  
Collective Identity ◽  
The United States ◽  
Self Awareness ◽  
Eastern European ◽  
East European ◽  
Central Eastern Europe ◽  
The World ◽  
The One ◽  
Spiritual Legacy

Jews from Central-Eastern Europe play a significant role in the formation of individual and social self-awareness in the Jewish world. It seems that in the Jewish world there exists a polarised approach to the Jews from this part of the world. On the one hand, there is pride, on the other, prejudice verging on shame. Some Jews have identified themselves with the group, others did the opposite, denied having anything to do with them. The most important question of our analyses is: what is the role of Eastern European Jews in building Jewish collective identity? Byron Sherwin, an American Jew, is an example of a great fascination with the Yiddish civilisation. Not only does he recognize and appreciate the spiritual legacy of Jews in Poland for other Jews around the world, but also accords this legacy a pre-eminent status in the collective Jewish identity. At the same time, he is conscious of the fact that not all Jews, if only in the United States, share his view. It is an upshot of the deep prejudice towards the life in the European Diaspora, which has been in evidence for some time. The same applies to the Jews in Israel. The new generations see the spiritual and cultural achievements of the Eastern European Jews as a legacy that should be learned and developed. This engenders hope that the legacy of the Jews of Eastern Europe will be preserved and will become a foundation of identity for future generations. 

scholarly journals Encountering the 'ghetto'

2021 ◽  
Vol 32 (2) ◽  
pp. 3-19
Author(s):  
Christhard Hoffmann
Keyword(s):  
Jewish Life ◽  
Eastern European ◽  
Public Attention ◽  
East European ◽  
Eastern Front ◽  
The First World War ◽  
History Of ◽  
A Site ◽  
Direct Encounter ◽  
First World

In the history of Western perceptions of Jews and the ‘Jewish problem’, the First World War marks a period of change which was, among other things, influenced by the course of the war on the Eastern Front. The German occupation of large parts of Russian Poland in 1915 brought the difficult conditions of Eastern European Jewry closer to public attention in the West, not only in Central Europe, but also in neutral states. For the Scandinavian writers who travelled to occupied Poland in 1916 and 1917, the direct encounter with East European Jewry was a new and often disturbing experience. Their travelogues represent an illuminating and, so far, unused source for Scandinavian perceptions of Jews in Eastern Europe, focusing on the ‘ghetto’ as the physical embodiment of Eastern Jewish life. Analysing these accounts, the present article discusses the different depictions of Warsaw’s Jews thematically and identifies three interwoven perspectives of the ‘ghetto’: as a site of extreme poverty; as a foreign (‘oriental’) element in Europe; and as an archetype of Jewish life in general.

Conclusion

2021 ◽  
pp. 174-179
Author(s):  
Jason Lustig
Keyword(s):  
United States ◽  
Twentieth Century ◽  
Cultural Capital ◽  
Information Society ◽  
Jewish Life ◽  
The United States ◽  
Community Based ◽  
The Past ◽  
The World ◽  
History Of

This chapter considers the overall impact of the twentieth-century proliferation of archive activities in Jewish life and the rising paradigm of total archives in particular. By looking at the development of Jewish archiving in Germany, the United States, and Israel/Palestine, we see the concrete manifestation of the impulses of a “time to gather” in Jewish cultures around the world. These efforts represent a kind of community-based archives, but also the internal tensions: What happens when there is a widespread understanding of the value of archives, and they represent resources of cultural capital worth fighting for? This conclusion also places the history of Jewish archives and the struggles to “own” the past in the broader context of the emerging information society. Altogether, this history indicates contentious struggles over what it means to have control over history in its most practical terms.

Introduction

2010 ◽  
pp. 1-4
Author(s):  
Shaul Stampfer
Keyword(s):  
Family Formation ◽  
Jewish Life ◽  
Smooth Transition ◽  
Jewish Communities ◽  
East European ◽  
The Past ◽  
Jewish Society ◽  
Modern Period ◽  
European Jewish

This introductory chapter provides an overview of the author's collection of articles which all deal with aspects of east European Jewish life in the modern period. This was a time of transition from a society in which tradition was a key force to one in which models of the past no longer significantly determined behaviour and thought. This shift took place rapidly and under conditions that were not obviously conducive to a quick and smooth transition, and the consequences are still very evident today. The chapter explains thar divided into three sections, the book studies the workings of Jewish communities, particularly east European Jewish society. The first section deals with family formation, family reformation, and family maintenance. The second section deals with education. Finally, the last section deals with the rabbinate — not with specific rabbis but with the institution.

Ingathering the Exiles of the Past?

2021 ◽  
pp. 52-84
Author(s):  
Jason Lustig
Keyword(s):  
Jewish Life ◽  
Jewish People ◽  
Cultural Hegemony ◽  
The Past ◽  
The World ◽  
History Of

This chapter follows the history of the Jewish Historical General Archives in Jerusalem, founded in 1939 and opened in 1947, which in 1969 changed its name to the Central Archives for the History of the Jewish People. This archive sought to bring Jewish archives from all over the world to Jerusalem under the banner of what they termed the “ingathering of the exiles of the past.” Its leaders, including Alex Bein and Daniel Cohen, who spearheaded the effort to gather materials from Europe, hoped to draw upon the legacy of European Jewry and thereby place Jews around the world within a sphere of Israeli cultural hegemony. In this archive, one finds an extension and intensification of the Gesamtarchiv’s dream of a total archive of Jewish life—and a powerful instance showing both its possibilities and the problems of fundamentally reframing the Jewish past.

scholarly journals After the Holocaust: The History of Jewish Life in West Germany

2005 ◽  
Vol 14 (3) ◽  
pp. 403-413 ◽  
Author(s):  
MICHAEL L. MENG
Keyword(s):  
Jewish Community ◽  
Jewish Life ◽  
Third Reich ◽  
West Germany ◽  
Late Nineteenth Century ◽  
Cultural Tradition ◽  
Federal Republic Of Germany ◽  
East European ◽  
The Holocaust ◽  
History Of

In July 1945, Rabbi Leo Baeck remarked that the Third Reich had destroyed the historical basis of German Jewry. ‘The history of Jews in Germany has found its end. It is impossible for it to come back. The chasm is too great’. Heinz Galinski, a survivor of Auschwitz who led West Berlin’s Jewish community until his death in 1992, could not have disagreed more strongly. ‘I have always held the view’, he observed, ‘that the Wannsee Conference cannot be the last word in the life of the Jewish community in Germany’. As these diverging views suggest, opting to live in the ‘land of the perpetrators’ represented both an unthinkable and a realistic choice. In the decade after the Holocaust, about 12,000 German-born Jews opted to remain in the Federal Republic of Germany (FRG) and comprised about half of its Jewish community. Rooted in the German language and typically married to non-Jewish spouses, they still had some connections to Germany. xSuch cultural and personal ties did not exist for the other half of West Germany’s Jewish community – its East European Jews. Between 1945 and 1948, 230,000 Jews sought refuge in occupied Germany from the violent outbursts of antisemitism in eastern Europe. Although by 1949 only 15,000 East European Jews had taken permanent residence in the FRG, those who stayed behind profoundly impacted upon Jewish life. More religiously devout than their German-Jewish counterparts, they developed a rich cultural tradition located mostly in southern Germany. But their presence also complicated Jewish life. From the late nineteenth century, relations between German and East European Jews historically were tense and remained so in the early postwar years; the highly acculturated German Jews looked down upon their less assimilated, Yiddish-speaking brothers. In the first decade after the war, integrating these two groups emerged as one of the most pressing tasks for Jewish community leaders.

Conclusion

2001 ◽  
pp. 341-348
Author(s):  
Shmuel Feiner
Keyword(s):  
Eastern Europe ◽  
Jewish Life ◽  
Jewish People ◽  
Old World ◽  
Critical Attitude ◽  
The Past ◽  
Normal Life ◽  
Modern Age ◽  
Jewish Society ◽  
Historical Awareness

This concluding chapter looks at Zionism and its relationship with Haskalah. Maskilic concepts, principles, and outlooks continued to influence the nationalist and Zionist stream in eastern Europe, and the maskilic sense of the past resonated in the Zionist historical awareness. This was particularly true in regard to the Zionists' critical attitude towards Jewish life in the Diaspora. There was also a similarity between the Haskalah and Zionism in their models of the role played by the past: both movements made selective use of the past in order to build their identity, find legitimization, and educate Jewish society. However, while Zionism attempted to construct a new national Judaism, the Haskalah hoped to use the past to build a new, regenerated, and transformed Jewish society and culture, free of all its old flaws and fit for normal life in the modern age. In this sense, maskilic history — the fruit of the maskilim's collective sense of the past over a century — did indeed serve the transformative ideology of the Haskalah of bringing the Jewish people out of the old world into the new.

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