Lena Finkle’s magic arc: hybrid influences in the Russian American graphic novel

ABSTRACT

The article examines Anya Ulinich’s graphic narrative Lena Finkle’s Magic Barrel and the novel’s use of visual culture from both the author’s Russian and US American backgrounds. The article interrogates the use of history and timelines, Russian art history and Russian art education in Ulinich’s text. It also analyzes other literary constructs that influenced Ulinich’s novel: US American comics/graphic novels and their use of stereotype, and novels by Russian-speaking Jewish American writers, with their thematized Jewishness.     

East European Jewish migrants and settlers in Belgium, 1880–1914: a transatlantic perspective

This article analyses whether the Jews leaving Tsarist Russia and the Austro‐Hungarian Empire, part of the transatlantic mass migration of the end of the nineteenth century, became subject to state control. Most emigrants from Eastern Europe in this period passed through the ports of Bremen, Hamburg and Antwerp. In the 1880s only a few emigrants were not welcome in America and sent back to Europe, but economic competition and the supposed health threat immigrants posed meant the US became the trendsetter in implementing protectionist immigration policy in the 1890s. More emigrants were returned to Europe because of the newly erected US federal immigration control stations, but many more were denied the possibility to leave for the United States by the remote control mechanism which the American authorities enforced on the European authorities and the shipping companies. At the Russian–German border and the port of Antwerp, shipping companies stopped transit migrants who were deemed medically unacceptable by American standards. The shipping companies became subcontractors for the American authorities as they risked heavy fines if they transported unwanted emigrants. The Belgian authorities refused to collaborate with the Americans and defended their sovereignty, and made shipping companies in the port of Antwerp solely responsible for the American remote migration control. Due to the private migration control at the port of Antwerp transit migrants became stuck in Belgium. The Belgian authorities wanted these stranded migrants to return “home.” It seems that the number of stranded migrants remained manageable as the Belgian authorities did not make the shipping companies pay the bill. They were able to get away by making some symbolic gestures and these migrants were supported by charitable contributions from the local Jewish community.     

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.     

(Muslim) Woman in Need of Empowerment

Why, in the current geo-political and strategic context seemingly in stark contrast to the “War on Terror,” does the emphasis on women in US foreign policy persist? Why the repeated references to the vulnerability of women who “need” US help to become “empowered” in the countries of the Arab Spring? An examination of US policymakers’ discourses indicates a neo-orientalist biopolitical construction of the (Muslim) female population as one in perpetual need of “empowerment,” presumably by American or western benefactors. Public statements by US foreign policy officials, discussions of government programs and Congressional testimony add to the repertoire of a western-constructed archaeology of neo-orientalist knowledge of Islam. Further, these gendered discursive “imperial encounters” create open-ended possibilities for US interventionist policies in the region for years to come. The Arab (Muslim) woman may have participated in sparking and sustaining revolutions and even bringing down dictators, but she must still be trained and taught – by Americans or westerners. The sometimes didactic, often foreboding “concern” for her empowerment is more nuanced, but no less significant, than the professed commitment to “saving” her as justification for military operations in the heyday of the War on Terror.     

Poetics of place and the transformation of the Russian Jewish American self in Lara Vapnyar’s The Scent of Pine and Yelena Akhtiorskaya’s Panic in a Suitcase

ABSTRACT

In The Scent of Pine and Panic in a Suitcase, Russian Jewish American authors Lara Vapnyar and Yelena Akhtiorskaya explore the interiority of the immigrant self in various stages of the immigrant journey from the former Soviet Union to the United States and back. Both novels display a general trend in this literature to move away from the prescribed paradigms of Jewish American immigrant self-understanding, and toward a more private sense of the immigrant self, a movement away from the familiar confines of immigrant urban enclaves and toward a poetics of place that expands the modalities in which post-Soviet Jewish characters interact with US American space.     

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.     

Jews in Belorussia's judicial system, 1944–1953

The relationship and cultural transfer between Jews and Belorussians are still rather unexplored topics. This article aims at analysing a historical process neglected by the historians of both the Jewish people and the Soviet Union: the “Belorussianisation” of the Jewish people in the interwar period. It proposes to scrutinise the impact of the nationalities policy on the crystallisation of a Belorussian‐Jewish identity. On the one hand, it is obvious that Belorussian leading political figures, influenced by Jewish intellectuals, proved to be very favourable to the development of the Jewish culture and to a Jewish‐Belorussian rapprochement. On the other hand, this study suggests that the achievements of the Soviet nationalities policy with regard to the “Belorussianisation” of Jews were ambiguous. In the three fields studied – education, scholarship and art – the results appeared to be mitigated and paradoxical. The “indigenisation” policy led to a separation of the Jewish and Belorussian educational system but stimulated the flourishing of a joined Belorussian‐Jewish scholarship. In contrast, the most profound and fruitful encounter between the Jewish and Belorussian cultures occurred in a domain, the visual arts, where the Belorussian government did not set a clear policy of rapprochement.     

The election of Jewish deputies in Vilna in 1818: government projects and Jewish claims

This article focuses on the election of the so-called deputies of the Jewish people in Vil'na (Vilnius) in 1818. At the time, the Russian government perceived Jewish society as a “state within a state” with its own secret government. Russian rule tried to legalise and control that imagined government or to neutralise and repress it. The Jewish elite used these mental constructs of the Russian ruling circles and positioned themselves as the holders of the “Jewish rule,” demanding the usual prerogatives of nobility.     

The image of the Warsaw Pogrom of 1881 in late nineteenth‐century Polish literature

This article interprets how the Christmas 1881 Warsaw Pogrom was depicted in Polish literature, using novels and short stories written soon after this incident as the source. It considers Eliza Orzeszkowa's “O ?ydach i kwestii ?ydowskiej,” written soon after the pogrom, in which she tried to analyse the reasons for what had happened in Warsaw. Other sources it examines are Konopnicka's short story “Mendel Gdański” and Boles?aw Prus's Lalka, which is often considered the best Polish novel of the nineteenth century. In analysing these sources, the article considers the varying responses to the pogrom, which was a kind of shock, since Polish liberals considered their part of the tsarist empire exempt from the anti‐Jewish excesses that had occurred in earlier months in southern Russia. However, the outbreak of violence in the Polish capital inevitably meant a closer re‐examination of the Polish context and its often complex Jewish–gentile relationship.     

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.     

Between martyrology and historiography: Elias Tcherikower and the making of a pogrom historian

This article examines the dialectical relationship between martyrology and historiography, religion and secularism in the works of the Russian‐Jewish historian and communal activist, Elias Tcherikower. Tcherikower, although a disciple of Shimon Dubnov, who maintained a commitment to a positive portrayal of Jewish life in the Diaspora, championed what Salo Baron called “the lachrymose conception of Jewish history,” the view that understood Jewish history as consisting primarily of a series of persecutions. From World War One onward, Tcherikower romanticised Jewish martyrs and argued that religious and cultural renaissance followed on the heels of persecution and martyrdom. This preoccupation with the relationship between Jewish martyrdom and cultural creativity inspired Tcherikower first in his role as an historian of the pogroms of the Russian Civil War and then as a leader of YIVO. Until the eve of World War Two, Tcherikower believed that modern Yiddish scholarship served the same transcendent purpose as had Torah study in the past and that Jewish historiography could inspire the Jewish people in the same manner as had pre‐modern martyrology. Tcherikower’s work thus provides a fascinating case study of the persistence of traditional religious conceptions in twentieth‐century East European nationalist Jewish historiography.     

The refusenik community in Moscow: social networks and models of identification

Since the late nineteenth century the history of Russian Jewry has been one of contradictory trends: on the one hand, large-scale migration and resettlement (both abroad and in the major industrial and cultural centres of Russia/the USSR/the former Soviet Union [FSU]); and, on the other hand, attempts to (re-)establish a full Jewish life and adapt it to changing conditions. The refuseniks – a small but notable group of Soviet Jewish activists who were prevented by the Soviet authorities from leaving the country for Israel – melded both trends. Despite extensive literature on this subject, we are still lacking satisfactory answers to a few important questions, dealing with the factors in the creation of the Zionist refusenik community, its organisational frameworks, and the social and political legacy of the refuseniks for Jewish communities of the post-Soviet space and the “new Russian Jewish diaspora.” This article addresses refusenik associations in Moscow and in some other places as a “community in the making,” which between the early 1970s and mid 1980s, a period of Jewish national awakening in the USSR, experienced a process of gradual transformation from an amorphous semi-structured entity to a more institutionalised structure.     

Lectures,murder, and a phony terrorist: managing “Jewish power and danger” in 1960s communist Czechoslovakia

The Slánský Affair of 1952 introduced a specific matrix of ideas about Jewish power and the danger that Jews posed to the Czechoslovak Socialist Republic. These ideas, with roots in earlier discourses, conditioned Jewish–state relations for decades, providing party-state officials and even Jewish functionaries with a language for articulating demands of the government and a framework for understanding the place of Jewish citizens in the socialist nation. Inter- and intra-ministerial conflicts reveal that differences in purview and philosophy often led officials to prioritise different aspects of the Jewish power–danger matrix. The paternalistic responsibility to protect domestic Jewry from the negative influences of foreign “Zionists” frequently clashed with the objective of appeasing Western Jewry, whose influence in the US Czechoslovak communists overestimated. While the latter consideration – and others – often moved the Ministry of Culture to advocate in favour of the Czechoslovak Jewish communities, the former concern – taken remarkably seriously – led the secret police to oppose them at every turn, often in the most conspiratorial of ways. To that end, this article introduces new information and perspective on the murder of Charles Jordan in 1967 and its repercussions and political uses in the years that followed.     

Kvetching and carousing under Communism: old Odessa as the Soviet Union’s Jewish city of sin

Odessa has often been branded a “Jewish city.” Much like their counterparts in New York and Warsaw, Odessa’s Jews have historically played a fundamental role in the city’s demographic makeup, economic life and culture. But Odessa is unique among Jewish cities because it has been mythologised as a city of sin, a frontier seaport boomtown whose commercial prosperity and balmy climate attracted legions of adventurers, gangsters and swindlers seeking easy wealth and earthly pleasures. Old Odessa was the Russian Jew’s golden calf – gilded, wicked and ostentatious in its intemperance. Odessa’s carnivalesque environment was fertile ground for the blending of different cultures, and the Jews spearheaded this process, adopting a Yiddish‐inflected Russian as their language for celebrating their profligate city. By the 1917 Revolution the foundations had been laid for the emergence of Isaac Babel, Leonid Utesov, Mikhail Zhvanetskii and the many other Jews who subsequently left Odessa for Moscow and the Soviet interior. They would go on to disseminate the Odessa myth using literature, comedy and music, and their immense popularity ensured that Odessa was indelibly marked as a Jewish city of sin, inhabited by comical rogues whose colourful escapades were rooted in an idiom of Jewishness.     

From guest‐motif to lost homeland and re‐found exile: the development of a paradigmatic motif in the assimilatory process in Russian‐Jewish literature

Jews were strangers when they started to live within the borders of Tsarist Russia at the end of the eighteenth century, and they continued to be outsiders even when the integration, acculturation and assimilation process went on. The guest‐motif is an essential element of the home and exile dichotomy, often quoted in general terms, but rarely investigated closer in the texts. This motif may represent a special interest in Russian‐Jewish literature as one of the more emblematic topics of literature on assimilation that became a paradigm. The panoramic overview of the motif includes prose works by Iakov Rombro, Grigory Bogrov, Aleksandr Kipen, David Aizman, Andrei Sobol, Lev Lunts, Isaak Babel, Vladimir Jabotinsky and Friedrich Gorenshtein.     

America in the Psyche of Bangla Authors: Opening of the Space by Tagore

The essay, divided into five sections, explores how the Cultural Space called ‘America’ (and ‘Americanism’) are reflected in the works of a far-away literary-cultural community called Bangla (or Bengali) in South Asia, and how this inter-relationship was strengthened by Rabindranath Tagore. It begins with the post-Tagore post-WWII literary scene where America occurs as a backdrop and then touches upon Tagore’s contemporaries who referred to America. But it focuses on how Tagore, in his polemical writing, views the role of America in the international arena, or how he conceptualises Indo-American relations while commenting on American Society and its beliefs and practices — especially how it handles linguistic plurality, majority-minority relationships, and less-privileged groups. In particular, it discusses the concepts such as Individuality, Plurality, Diversity, Liberty and Civilization — all relevant for foreign policy initiatives then as well as now, and how America is viewed as a land of promise and opportunity.     

Russian public diplomacy in the 21st century: Structure,means and message

Many studies have focussed upon Western countries, such as the United States and members of the European Union, and how they engage with foreign publics. There is also an increasing amount of attention being paid to non-Western countries. The debate on soft power, for instance, shows that the concept is perceived and applied in a manner that differs from Nye's vision. This present article seeks to examine and analyse how and why the Russian state engages foreign publics with different communicational means and methods. Relations and approaches are much more pragmatic in the current situation, ideology seems to have been discarded. The current foreign policy concept gives context to positioning Russia, which not only gives Russia a certain role, but one that is set in relation to other international actors. Although, not all countries are treated the same, a different approach based upon a different set of assumptions produces a different understanding as to what programmes and means are needed. This produces a difference in approach between Western countries and those countries on the territory of the Former Soviet Union.     

Foreign Policy and the Domestic Worker

In 2009, following numerous high profile abuse cases, the Indonesian government placed a moratorium on its citizens taking up employment in Malaysia as domestic workers. From the perspective of feminist International Relations, the emergence of migrant domestic work as a foreign policy concern between these two states is significant – exposing a relationship between foreign policy and the webs of transnationalized social relations of reproduction that underpin the development prospects of middle to low income states. In this article I utilize the example of the Malaysia–Indonesia dispute in order to develop some tentative suggestions concerning the possibility of integrating an analysis of transnational social relations of reproduction into foreign policy analyses. The article initially overviews how the dispute is widely understood in relation to Indonesia's turn to a more democratic foreign policy. The inadequacy of such a reading is explored further. The article suggests that the above-mentioned dispute should rather be understood in relation to the specific configurations of productive–reproductive relations that underpin migratory flows and the role of Indonesia and Malaysia as ‘regulatory’ states involved in the establishment of return-migration systems in which women migrants are viewed as economic commodities and policed via a range of state-sanctioned practices (including commitments to anti-trafficking).     

“泛阿拉伯主义”在美国媒体的“帝国”意象

20世纪上半叶,面对阿拉伯人的统一诉求,有相当一部分人通过美国媒体,结合西方世界对伊斯兰教的刻板印象,将“泛阿拉伯主义”附会到中世纪的“阿拉伯帝国”,进而视其为西方文明的对立面。纳赛尔掌权后,美国媒体出于对埃及亲苏外交的敌视,纷纷指责埃及政府试图仰仗苏联支持,建立“阿拉伯帝国”。随着埃及(阿联)与苏联之间矛盾的加剧,美国舆论界仍继续敌视纳赛尔的“泛阿拉伯主义”,认为纳赛尔建立“阿拉伯帝国”的“野心”虽然导致其与苏联的纷争,但仍是西方的威胁。美国人对纳赛尔的敌视,虽然伴有强烈的冷战心态,但他们频繁以“阿拉伯帝国”或“穆斯林帝国”的历史意象,比附纳赛尔的“泛阿拉伯主义”实践,实际上是对“东西对立”叙事模式的延续,反映出西方世界长久以来对“伊斯兰征服”的历史记忆,并连带着对中东地区整合倾向的担忧。