Recollection and Relocation in Immigration: Russian‐Jewish Immigrants “Normalize” Their Anti‐Semitic Experiences

This study conceptualizes the relationship between recollection of the past and relocation in the context of immigration. Combining symbolic interactionist and narrative paradigms, it explores how immigrants'representations of past experiences inform their identity construction and the process of entering the host society. Our interpretive analysis of personal narratives related spontaneously by eighty‐nine Russian‐Jewish immigrants in Israel and Germany reveals that they choose to “normalize” their anti‐Semitic experiences by representing them as secondary, expected, and “normal.” They do so via four narrating tactics of normalization: obscuring, self‐exclusion, vindication, and essentializing stigma. Each tactic devalues the cultural depiction (grand narrative) of anti‐Semitic experiences as transformative and traumatic. By normalizing their past, the immigrants deconstruct and resist the authority and moral commands of the national narrative they encounter in both societies. Putting forward normalization as an alternative interpretation, the immigrants claim ownership of their biography and cultural identity.     

Police harassment and the politicization of Jewish youth in interwar Bessarabia

The article analyzes how regionalist antagonism and ideological bias mediated Romanian police officials’ surveillance of the Jewish community in interwar Bessarabia. It compares the characterizations of Jewish politics found in police files from Bessarabia with those in Yiddish-language autobiographies by Bessarabian Jewish young people. Because officials attributed subversive, conspiratorial intent to movements across the Jewish political spectrum, they were never motivated to acquire more than a cursory understanding of the complex Jewish political arena they were surveilling. Had their intelligence not been hampered by lack of relevant language skills, mistrust of all Bessarabians regardless of ethnicity, and antisemitic stereotypes, officials might have seen that the young people they found so threatening were involved in highly ineffective and powerless politics. Instead, Romanian officials and Bessarabian Jewish youth were caught in a cycle of intractable cultural misunderstanding: police harassment exacerbated frantic and ideologically incoherent political activity among Jewish youth, which in turn reinforced suspicions of a Jewish Bolshevik conspiracy. I argue that this dynamic conforms in some respects to regional patterns, but that those patterns alone are insufficient for understanding this case. Rather, the encounter between Romanian officials and Bessarabian Jews is reminiscent of a colonial encounter, one in which cultural misunderstandings have hardened into intractable distrust.     

Reportage: Small exhibits,major steps: four post-Soviet Jewish museums

The small-scale Jewish museums in Chi?in?u (Moldova), Odessa (Ukraine), Lviv (Ukraine), and Minsk (Belarus) narrate the history of once flourishing Jewish communities, and document their disappearance. Their permanent collections, which consist of the private belongings that emigrating Jewish families gave them in the early 1990s, are the basis for their exhibitions. These museums opened in the early 2000s under the auspices of local Jewish cultural and charitable organizations. They are not state museums and lack a solid financial foundation and stable professional curatorial team. Much depends on the personal vision of their directors. Despite both limited exhibition space and locations not frequented by tourists, these museums are important agents of memory and identity for local Jewish and non-Jewish audiences, as well as for international visitors.     

Thanks to the Germans! Jewish cultural autonomy in interwar Estonia

The article explores the context of the Estonian law on cultural autonomy from February 1925. It argues that the Jewish minority was an unintended beneficiary of the concession granted by the Estonian government to the Baltic Germans whose land ownership had been previously revoked. Unlike the ethnic Germans, who considered cultural autonomy a tactical retreat, the Jews took full advantage of the opportunity to strengthen communal bonds. Cultural autonomy was upheld throughout the 1930s mainly due to the strenuous desire of the authoritarian regime that ceased power in Estonia in 1934 to avoid a conflict with Nazi Germany. As for the Jews, the lack of irredentist tendencies ensured that they could preserve their status.     

German seafarers,anti‐fascism and the anti‐Stalinist left: the ‘Antwerp Group’ and Edo Fimmen's International Transport Workers' Federation, 1933–40

Between the mid‐1930s and the beginning of the Second World War, a group of German seamen based in Antwerp combined with Amsterdam‐based Edo Fimmen, secretary of the International Transport Workers' Federation, to wage a campaign against the Nazi government among the sailors of the German merchant fleet. They organized cells of supporters on German ships, encouraged informal resistance, circulated propaganda and planned sabotage. The Antwerp Group was a breakaway from the Comintern‐aligned International of Seafarers and Harbour Workers (ISH). The Antwerp men were reacting against the ineffectiveness of the response of the German communist leadership to Hitler's takeover of power, and against the growing subordination of the ISH to Soviet interests. By highlighting the role of anti‐Stalinist militants in the anti‐fascism of the 1930s, the article contributes to the recent scholarship on anti‐fascism – a scholarship that has tended to emphasize the transnationalism and ideological diversity of anti‐fascism, rather than seeing it in national terms, or as a monolithic entity controlled by Moscow.     

Between universal and national ‘social therapy’? Professional interventions by Jewish social workers in British Mandatory Palestine

ABSTRACT

This article explores the interrelated affinity between social work, nationality and universal humanitarianism through the case study of professional interventions by Jewish social workers in Mandatory Palestine. Given the limited literature on these professionals and the significant contribution of women in particular, it focuses on Siddy Wronsky and other German Jewish immigrants whose pre-immigration international heritage has been relegated to the margins. The article examines the therapeutic theory and practice of this unique group of social workers based on a qualitative analysis of archival texts. Several leitmotifs guiding these women emerge from the documentation of their work: the German-Jewish tradition that represented the past, the Zionist ideology that represented the future, and the encounter with a diverse immigrant population in a new geopolitical reality that represented the present. The findings indicate how, together with the transnational transfer of knowledge from the Jewish community in Germany to that in Palestine, social workers created a new profession inspired by a value system that sought to be simultaneously Zionist and universal. The article contributes to historical knowledge on social work and its ambivalent approach to a nation-building ideology as opposed to a universal commitment, as well as to an understanding of social work’s attitudes and techniques in working with immigrants and refugees.     

A town recalls its past: narratives about Jewish craftsmen and handicrafts

There exist two major ways of dealing with the Jewish past in the former Pale of Settlement: to forget this past as something not prestigious and thus not worth remembering, or to use it in the “romantic‐nostalgic” context. Contemporary materials collected among the inhabitants of provincial townships in Ukraine show that the Jewish past has become very “popular” nowadays; it is not only a part of the familial history of Jews, but also a key element of the local history. Jewish age‐old professions (handicraft, trade, etc.) is an important theme in people’s narratives; this article focuses on stories of this type from the point of view of how they “ethnicise” and “exoticise” the local past.     

Anti‐semitism and the Jewish community of Newcastle‐upon‐Tyne

After briefly outlining the historical development of the Jewish community in Newcastle‐upon‐Tyne, this article examines the extent to which anti‐Semitism was a major concern in the life of modern North‐East Jewry. The focus of this discussion is on the 1930s and 1940s, a period when anti‐Semitism assumed greater significance. What this artcle revals is that on Tyneside, even though the fear of anti‐Semitism gave rise to active responses from within the local Jewish community, anti‐Semitism remained small scale. The experience of Newcastle's Jewish community should caution us against overstating the prevalence of anti‐Semitism in British society.     

Haunting images: stereotypes of Jewishness among Russian Jewish immigrants in Germany

Glancing at the Jewish spaces in contemporary Germany, an occasional observer would probably be startled. Since the Russian Jewish migration of the 1990s, Germany's Jewish community has come to be the third-largest in Europe. Synagogues, Jewish community centres, and Jewish cultural events have burgeoned. There is even talk about a “Jewish renaissance” in Germany. However, many immigrants claim that the resurrection of Jewish life in Germany is “only a myth,” “an illusion.” This paper is part of a project exploring the processes of the reconstruction of Jewish identities and Jewish communal life by Russian Jewish immigrants in Germany. The focus of this paper is on the stereotypes of Jews and Jewishness evident in immigrants' perceptions and imaginings of their physical gathering spaces – the Jewish community centres (Gemeinden). Focusing on the images that haunt a particular place, I seek to shed light upon the difficulties of re/creating Jewish identity and life among the Russian Jewish immigrants in contemporary Germany.     

The Jewish Emigration from the Former Soviet Union to Germany

Since the end of the 1980s a massive emigration of Jews from the former Soviet Union (FSU) can be observed. Israel and the United States were the most important receiving countries, followed by Germany, a comparatively new immigration destination for Jews from the successor states of the USSR. One of the reasons the German Government allowed the admission of Jews from post-Soviet states was the Jewish community's claim that this immigration might rejuvenate the German Jewish population in the longer run. Using an index of demographic aging (Billeter's J), the following article examines if this has actually happened. Findings suggest that immigration actually initiated a process of rejuvenation in the Jewish population in Germany. However, it was reversed during the end of the 1990s because of an unaffected low fertility.     

From neustadt to Alaska, 1939: A failed attempt of community resettlement

Between 1939 and 1941, members of the Jewish community in the German village of Neustadt (Hesse) attempted to immigrate to Alaska under a resettlement plan proposed by the US Department of the Interior. The plan failed and no one from Neustadt reached Alaska. The situation of Neustadt Jews during the 1930s is examined, focusing particularly on the effects of anti‐Jewish measures. The two‐year attempt to resettle in Alaska is followed through correspondence between the spokesman of the community and officials in Washington. The article concludes with an account of the fate of the Neustadt Jews.     

Open Windows: Jewish Refugee Artists in Scotland during the Twentieth Century

This case study on the work and influence of four Jewish artists in Glasgow during the early years of the Second World War reviews cultural transfer within the wider context of Jewish history in Scotland. This review suggests that this incidence of cultural transfer was mainly achieved through personal contacts and networks and emphasises the importance of the presence of an established Jewish population. It also shows that parts of Scottish society were prepared to absorb refugee influences, while the Jewish artists under review adopted novel forms of cultural production, incorporating their individual and group experiences as well as the influence of the wider society.     

Facing east: the World ORT Union and the Jewish refugee problem in Europe, 1933–38

The World Union of Societies for Promotion of Artisanal and Agricultural Work among the Jews (ORT Union) was created in Berlin in 1921 by emigrants from Russia, veterans of the Russian ORT that had been founded in St Petersburg in 1880. By 1933, the ORT Union represented a transnational association of public philanthropic organisations and maintained a large network of professional schools and vocational training courses scattered all over Eastern Europe. After the advent of the Nazis in 1933, the ORT Union managed to work out and fulfil several relief programmes directed towards the rescue of the German Jews and improving the refugee problem. The ORT leadership considered the remote Birobidzhan region in the USSR as a possible asylum for the German‐Jewish refugees and tried to organise their large‐scale resettlement there. Although, because of a considerable change in Stalin’s foreign policy in the late 1930s, this ambitious plan was not fulfilled in full measure, the efforts of the ORT Union to rescue German Jews and solve the refugee problem undoubtedly led to an expansion of its activity and created a transcontinental network of technical and agricultural training institutions. ORT’s connection to the migratory processes of this period cannot be overestimated, especially in relation to professional training, which allowed thousands of refugees to adapt in a very short time to the new socioeconomic reality in the countries of their destination. Using documentary sources preserved in archives in Russia, Britain, Germany and Israel, this article analyses the all‐embracing programmes offered by the ORT Union for ameliorating the Jewish refugee problem in Europe from 1933 until the eve of the Second World War.     

Rediscovering schools for Jewish girls in Tsarist Russia

ABSTRACT

The Jewish Anti-Fascist Committee (JAFC), established in the early phase of the Soviet-Nazi war as a propaganda unit, gradually developed links with foreign Jewish organizations and began to act as a body taking responsibility for Soviet Jewish citizens’ interests. The turning point in the JAFC's destiny was the 1943 trip of its top representatives, Solomon Mikhoels and Itsik Fefer, to the United States, Canada, Mexico, and Britain. The success of their tour had encouraged the committee to extend the areas of its activity and, at the same time, had drawn a more attantive gaze of the Soviet secret police. In 1948, the decision came to close the JAFC and, concurrently or later, virtually the entire infrastructure of Jewish cultural life in the Soviet Union. In 1952, a group of Jewish intellectuals faced a secret trial, whose minutes are analyzed in the special section of East European Jewish Affairs. This article provides an introduction to the analysis presented in this special section.     

A sociological comparison of anti‐Semitism and anti‐Muslim sentiment in Britain1

Comparisons of anti‐Semitic and anti‐Muslim sentiment (the latter also known as ‘Islamophobia’) are noticeably absent in British accounts of race and racism. This article critically examines some public and media discourse on Jewish and Muslim minorities to draw out the similarities and differences contained within anti‐Semitic and anti‐Muslim sentiment. It provides a rationale for focusing upon the period of greatest saliency for Jewish migrants prior to the Second World War, compared with the contemporary representation of Muslims, and identifies certain discursive tendencies operating within the representations of each minority. The article begins with a discussion of multiculturalism, cultural racism and racialization, followed by a brief exploration of the socio‐historical dimensions of Jewish and Muslim groups, before turning to the public representation of each within their respective time‐frames. The article concludes that there are both hitherto unnoticed similarities and important differences to be found in such a comparison, and that these findings invite further inquiry.     

The Jewish vote: Time to grow up

The electoral significance of Jewish voters in Great Britain has long been recognised by politicians. Yet demonstrations of Jewish voting potential are discouraged by Jewish leaders. After 1945 an upwardly mobile but still working‐class Jewish electorate became disenchanted with the Labour Party. Conservative politicians were quick to exploit this alienation. In the 1960s and 1970s Jewish voters became substantially middle class and also substantially Conservative in outlook. At the same time, far from being totally assimilated within British political culture, Jewish voters in Britain are capable of independent political behaviour, sometimes in marked contrast to national or regional trends.     

Russian Jews in exile from Bolshevik Russia: the case of Lev Shestov as an example of Russian‐Jewish existential compromise

Lev Shestov (born Leib Jehuda Shvartsman in Kiev in 1866) was a product of his times and entangled cultural roots. His destiny became closely related to the Russian Diaspora in Europe (he fled Bolshevik Russia in 1920). He was also linked to the local (especially French and German) intellectual life. However, being a Jew made Shestov stand out from the purely Russian emigration, for although he connected himself first and foremost with Russian culture, he could not be integrated without reservations into the purely Russian Diaspora. On the other hand mapping him in relation to the diverse Russian‐Jewish émigré milieu in Europe is not a straightforward task because his attitude to his Jewish roots was rather ambivalent. The case of self‐identification, in varying degrees, was similarly ambiguous with many Russian Jews who left Russia after the revolution. Shestov’s activities in emigration were diverse. Apart from teaching he published regularly in the outlets of the émigré press as well as in major French literary journals and gave lectures in Germany (in particular, addressing such different audiences as the Union of Russian Jews and the Nietzschean Society). In brief, his way of coping with the experience of exile was to become a multicultural conductor of sorts. This article aims to analyse Shestov’s life path in the framework of the Russian‐Jewish Diaspora in Europe at the time in the context of both cultural and ethnic repudiation and appropriation. This in turn should shed some new light on the cultural life of this Diaspora.     

Intergenerational Support and the Emotional Well‐being of Older Jews and Arabs in Israel

This investigation examined the cultural context of intergenerational support among older Jewish and Arab parents living in Israel. The authors hypothesized that support from adult children would be more positively consequential for the psychological well‐being of Arab parents than of Jewish parents. The data derived from 375 adults age 65 and older living in Israel. Psychological well‐being was measured with positive and negative affect subscales of the Positive and Negative Affect Schedule. Overall, positive affect was highest when filial expectations for support were congruent with whether or not instrumental support was received. Findings by cultural background revealed that, among older Jews, receiving instrumental support raised positive affect and stronger filial expectations lowered it. Among older Arabs, receiving financial support raised positive affect and receiving instrumental support lowered it. Culture appears to serve as a potent force in determining which types of intergenerational support functions are expected and accepted means of serving the everyday needs of older parents.     

Religion and community philanthropic organizations: The case of the United Jewish Appeal‐Federation of New York

This article explores the processes that occur when community philanthropic organizations develop religious expressions and practices by examining the shifts that took place within the United Jewish Appeal‐Federation of New York between 1990 and 2014. As the findings indicate, the gradual integration of ethnoreligious practices, norms, and expressions into the Federation's missions, routine, activities, and distribution of resources, as well as among staff and volunteers, reshaped the Federation's identity and faith‐based orientation. This process led the Federation to move beyond being a faith‐background organization toward becoming a faith‐affiliated organization, expressing Jewish beliefs through its charitable work and philanthropic activities. The article highlights the resulting dilemmas and obstacles faced by the Federation and concludes with a discussion of the implications for understanding the process of increased religion among community philanthropic organizations.     

Communication and medial frontier crossings in the Jewish underground culture

ABSTRACT

In this essay, the author examines Jewish art and literature in the context of the unofficial public sphere in the late Soviet Union. This Jewish cultural underground emerged within a specific communicative niche, which was the result of intensive private exchange, limited knowledge, and collectively discovered sources. The space in which artists and authors shared both their “work surface” and their coffee table, and in which the cultural production coincided with its own reception and analysis, constituted the cradle of very specific aesthetic features: particular forms of intertextual and intermedial links, self-reference, as well as a blend of the alternative lifeworld and art. Moreover, the close contact with “non-Jewish” artists in the same creative and often physical space brought about a synthetic form of culture. However, unlike with the Jewish vanguard artists of the first third of the twentieth century (such as the famous Kultur-lige), this synthesis was also caused by the largely non-Jewish socialization of “new Jews” in the late Soviet Union. This paper will focus on the following questions: How did the communicative context – the partial ban on Jewish topics and the alternative, semi-private public sphere of the Jewish unofficial culture in the late Soviet era – come about, and how did these aspects influence its artifacts?