Jewish epitaphs from Białystok, 1892–1902: embracing the spirit of Dubnow

In the early twentieth century, Polish historian Mejer Ba?aban delivered a most telling condemnation of Jewish epitaphs as “blatantly baroque,” “overloaded with epithets” and difficult to understand. In the late nineteenth century, the maskil Simon Dubnow had delivered a plea to the maskilim (intellectuals) and mithnagdim (traditionalists) of his day to engage in documenting and writing the woefully lacking past history of Yiddish civilisation as a means to unite past history with emerging nationalistic inclinations. Dubnow specified gathering epitaphs as part of this documentation. Despite Dubnow's plea it is Ba?aban's condemnation that has held sway in American and English-speaking European academies and which has not yet been fully reversed in the scholarship of the century since then. In the spirit of Dubnow, the current paper examines the first decade of extant epitaphs from Bagnowka Beth Olam in Bia?ystok, Poland, dating from 1892 to 1902, as an example by which we can move towards establishing the potential that Jewish epitaphs hold as another evidentiary source corroborating or enriching Jewish history. In this first decade of epitaphs from Bagnowka Beth Olam, we will encounter the world of the mithnagdim amidst which the minority of the maskilim are in evidence. Place names bring remembrance of the cities, towns and shtetlekh from which Jews migrated to Bia?ystok. Surnames evoke remembrance of founding families that would continue to build Jewish Bia?ystok in the coming decades. Unexpected historical and biographical details remind the reader of the professions and businesses in which Bia?ystoker Jews engaged and life's circumstances that prompted charitable responses. Subtle words or a unique phrase, intentionally or unintentionally incorporated into the epitaphs, are telling of the realities of the harshness of everyday life at the turn of the twentieth century and telling of what is significant to both individual and collective memory. One singular epitaph serves as a portent of the violence that would soon descend upon Bia?ystok. Through these representative examples we are offered a microcosm of Jewish Bia?ystok from 1892 to 1902, and a glimpse of the changing trends to be revealed in the next five decades as written upon the matzevoth of Bagnowka Beth Olam.     

Jewish epitaphs from Białystok, 1905–6: towards mending the torn thread of memory

In the centre of the Jewish cemetery of Bagnowka in Bia?ystok, Poland, stands a black pillar that serves as a memorial to two 1905 massacres and the 1906 pogrom that devastated this Jewish community. The historical record has not yet recognised that, in addition to this Memorial Pillar, another evidentiary source exists within Bagnowka Beth-Olam, marking violence from 1905 to 1939. This recently uncovered source consists of nearly 100 of the extant 2300 epitaphs from this cemetery. The current paper specifically examines the provenance, formulaic structure and content of the epitaphs commemorating the victims of the 1905 and 1906 violence. Set against those of their period, the memorial matzevoth replicate stone type, shape and stonecutter's hand dating c. 1900 to 1910. Their formulaic components similarly parallel epitaphs from this time with two exceptions: the addition of specific language referencing death by violence, and, occasionally, inclusion of specific details delineating distinct circumstances of death. Consideration of the presence of these memorial matzevoth also provokes the question: why memorialise by both pillar and matzevoth? While pillars and matzevoth are attested to as memorials in Eastern Europe, Bagnowka Beth-Olam stands at present unparalleled in combining both architectural structures in its form of remembrance. Such remembrance, as we will see, is not simply duplication; rather each structure serves a distinct function. Equally provocative is that several deceased remembered on these memorial matzevoth are also remembered by epitaphs on matzevoth in sections outside the memorial area. No such duplication of epitaphs exists for individuals after the violence of 1905–6, suggesting that memorialisation by pillar, memorial matzevoth and personal matzevoth was intentional, marking violence unprecedented in Bia?ystok's history.     

Disability,pain and love in Jewish cosmology?

Individuals with disabilities face numerous barriers that limit their inclusion within the Jewish community (Trieschmann 2001 Trieschmann, R. B. 2001. “Spirituality and Energy Medicine.” Journal of Rehabilitation 67 (1): 26–32.[Web of Science ®] , [Google Scholar]). While many Jewish communities have progressed and moved towards an attitude of ‘acceptance’ and ‘tolerance’ for people with disabilities out of religious obligation, it is often a practice without the spiritual ethical governing force and guiding principles of respect, equality, and human rights (Shatz and Wolowelsky 2004 Shatz, D., and J. B. Wolowelsky. 2004. Mind, Body, and Judaism: The Interaction of Jewish Law with Psychology and Biology. Ktav Publishing House: Yeshiva University Press. [Google Scholar]). People with disabilities are stereotyped as dependent, draining, incompetent, pitiful, victims, freaks, angels, embarrassments, innocent, pathetic, and asexual social burdens (Nario-Redmond 2010 Nario-Redmond, M. R. 2010. “Cultural Stereotypes of Disabled and Non-Disabled Men and Women: Consensus for Global Category Representations and Diagnostic Domains.” British Journal of Social Psychology 49: 471–488.10.1348/014466609X468411 [Crossref], [PubMed], [Web of Science ®] , [Google Scholar]). What is lacking is the consideration of people with disabilities as human beings. This injustice is most evident, painful, and damaging at an individual and communal level when it comes to Jewish singles and their pursuit of intimate relationships. A central Jewish value, right, and goal, one that is strongly promoted in Israeli society, is that of committed intimate relationships. However, this value does not apply to people with disabilities     

Less than Human? Diaspora,Disease and the Question of Citizenship

The aim of this special edition of International Migration is to bring about discussion between those conducting research in Diaspora Studies and the Anthropology of Public Health and Medicine. Historically, international migration has been associated with the transport of disease. Regardless of the evidence, metaphors of plague, and infection have circulated and been used to marginalise and keep out diaspora communities in host countries in an effort to ‘exclude filth’. Migrants have been referred to in terms such as the ‘Asiatic menace’ indicating a virus‐like threat to local populations. We look at the impact the traces of these images have on current host nations’ perceptions of diaspora communities and also ask what impact does this have on the diasporic communities’ self‐perceptions, if any? Does this affect conceptions of belonging, or feed into continuing dialogues of displacement? The movement of people has long been associated with the spread of disease and infections. In light of this, we are concerned with the role of medical knowledge and practices in relation to diaspora communities, and how these discourses have contributed to the perception of diaspora populations by host societies, and helped shape wider questions of belonging and citizenship. We aim to look at these questions in their historical context, both in their continuities and discontinuities, emphasising the importance of this to an understanding of current practices. Circuits of migration, and connected medical practices are taking new forms, where, on the one hand migrants are still associated with disease and pollution, but on the other migrants are also increasingly staffing the infrastructure of western public health services. At the same time, the west can no longer lay claim to ‘superior’ biomedical provision. These shifts signal new directions in the relationship between medical discourse and diasporic ‘others’, giving rise to a contradictory language of migrants being seen as both a threat, and a solution to the ‘health of the nation’.     

How Does Religion Influence Marriage? Christian,Jewish, Mormon,and Muslim Perspectives

Abstract

Seventy-six highly religious Christian, Jewish, Mormon, and Muslim married mothers and fathers were interviewed regarding how and why three dimensions of religion (i.e., faith community, religious practices, and spiritual beliefs) influence marriage in both beneficial and challenging ways. Through qualitative data analysis the author identified eight emergent themes that link religion and marriage: (1) the influence of clergy, (2) the mixed blessing of faith community service and involvement, (3) the importance of prayer, (4) the connecting influence of family ritual, (5) practicing marital fidelity, (6) pro-marriage/anti-divorce beliefs, (7) homogamy of religious beliefs, and (8) faith in God as a marital support. Qualitative data are presented in connection with each theme, and clinical implications are offered.     

Networks,Communication and the Irish Protestant Diaspora in Northern England,c.1860–1914

This study seeks to explore transnational communication among migrants of the Irish diaspora through an examination of the Orange Order's networks. It draws upon rare local and district records and press accounts to explain the migratory links and social worlds of Orange emigrants from Ulster. The substance of the study echoes the findings of Canadian historians who have much richer records than exist in the public domain in Britain. It demonstrates how Orangemen in Ireland came to recognise the diasporic dimension of their movement, and how members used the Order to negotiate some of the pathways of migration that were an important feature of their lives, and in the lives of the working class more generally. The essay generally seeks to demonstrate that the Orange Order acted as a network of friendship, camaraderie and support for emigrants and immigrants in the British World in the late nineteenth and early twentieth centuries.     

Between East and West: Jewish Secondary Migration through Ireland and Wales, 1900–1930

This paper compares and contrasts Russian Jewish migration through Ireland and Wales during the period 1900–1930. In doing so, this paper sets out to explore two key questions: (i) Did the Jews who settled in different parts of Britain and Ireland originate from specific provinces in Russia? (ii) Did the location of Jewish settlement in Britain and Ireland have any bearing on the rate of secondary migration to the USA?     

Guizhou Boasts of Its Maotai, Batik and Miao Embroidery

EVERYONE who likes to drink wine knows Guizhou's Maotai, a well-known white spirit. It is the pride of the Guizhou people, because it has been elected as the most famous Chinese white spirit three times and honored as the "state white spirit." Maotai tastes mellow and leaves a pleasing aftertaste. The good taste of this strong spirit benefits from its good water source and the skill of the masters. The Maotai Township is located by the limpid Chishui River, which has clear and sweet water. The method of making Maotai is complicated. It uses wheat to     

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.     

Global walls and global movement: new destinations in Jewish migration, 1918–1939

Research often argues or implies that the First World War suddenly discontinued the age of Jewish mass migration and led to increased sedentarism. Indeed, the former main destinations like the USA drastically cut down on the arrival of East European Jews. This did not, however, result in the end of Jewish mass migration. This article will demonstrate that it rather led to manifold attempts to circumvent the newly introduced and increasingly exclusive measures, to a rising complexity of transnational movement patterns, and finally to the emergence of new destinations and Jewish communities all over the globe. This movement, however, was overshadowed and impacted by the almost global rise of xenophobia and fascism. Based on local histories, statistical and legal sources, as well as reports and communications by delegates of Jewish relief organizations, this article presents a social history of the intersection between global Jewish migration and politically motivated migration management. It leaves behind the focus on “departure” and “arrival” in Jewish migration history and elaborates on the relevance and dynamics of transmigration, the dominance of migrant networks and the complex relationship between national policies and migrants' agency.     

International conference on Jewish civilization in eastern and central Europe,Minsk, 24–26 January 2000

A Symposium on Soviet Jewry

The Jews in Soviet Russia, Since 1917, Lionel Kochan (ed.). London, Oxford University Press for Institute of Jewish Affairs. 1970. ix + 357 pp. Index. £2.50.

Wanted: a history of Soviet Jewry

The Silent Millions: A History of the Jews in the Soviet Union by Joel Cang. London, Rapp and Whiting. 1969. 246 pp. £2.10.

Red Rose

Rosa Luxemburg, Ich War — Ich Bin — Ich Werede Sein, by Harry Wilde. Wien‐Muenchen‐Zurich, Verlag Fritz Molden. 1970. 264 pp.

A Book on Georgian Jewry

Yehudey Gruzia: Ma'avak Al Ha'shiva Le‐tsion (The Jews of Eorgia: A Struggle for the Return to Zion), by Mordecai Neishtat. Tel‐Aviv, Am Oved Publishers, Ltd. 1970. 148 pp. (in Hebrew).

Menshevism and the Jewish question

Russian Social Democracy; the Menshevik Movement. A Bibliography, by Anna M. Bourgina. Hoover Institution Bibliographical Series: XXXVI, The Hoover Institution on War, Revolution and Peace, Stanford University, Stanford, California. 1968. 392 pp. (no price listed), (in Russian; English introduction).

Jewish writers of Byelorussia

Pismienniki Savieckaj Bielarusi: Karotki Bijabiblijahraficny Davednik (Writers of Soviet Byelorussia: a short Biobibliography), A. Harodzicki et al (comp.). Minsk, Vydavectva ‘Bielarus’. 1970. 440 pp. 82 kopeks.