Journal articles: 'Jews Europe, Eastern'

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Szczerbiński, Waldemar. "East European Jews – prejudice or pride?" Studia Europaea Gnesnensia, no. 11 (January 1, 2015): 165–79. http://dx.doi.org/10.14746/seg.2015.11.8.

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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.

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Guesnet, François. "Culture Front. Representing Jews in Eastern Europe." East European Jewish Affairs 40, no. 1 (April 2010): 82–85. http://dx.doi.org/10.1080/13501671003593725.

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Shore, Marci. "The Jews in Eastern Europe: New Historiography." East European Politics and Societies: and Cultures 21, no. 3 (August 2007): 503–19. http://dx.doi.org/10.1177/0888325407303788.

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Hoffmann, Christhard. "Encountering the 'ghetto'." Nordisk judaistik/Scandinavian Jewish Studies 32, no. 2 (December 20, 2021): 3–19. http://dx.doi.org/10.30752/nj.109314.

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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.

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Krausz, Luiz Sergio. "Karl Emil Franzos: um literato entre a Europa Central e a semi-Ásia." Revista de Estudos Orientais, no. 8 (December 31, 2010): 41–54. http://dx.doi.org/10.11606/issn.2763-650x.i8p41-54.

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Karl Emil Franzos' (1848-1904) oeuvre represents a caesura within the literary tradition known as Ghettoliteratur and marks the establishment of clearly drawn borders separating the world of Eastern European Jewry from the so-called civilized Europe. Thegradual penetration of 19th. Century humanistic ideas - in particular, those of the philosopher Moses Mendelssohn- in the world of traditional Jews has led to a deep conflict within European Jewry in the 19th. Century, and Franzos is one of those litterati who voices this conflict, clearly defending the modern and emancipated part of the community, and setting it against the religious-traditional sector. It would be no exaggeration to say that this conflict is the main subject of his oeuvre, andthat it gives voice to some paradigms which have become increasingly important both for the way emancipated Jews saw themselves and for the anti-semitic discourse which has gained momentum in late 19th Century Germany and Austria.By identifying traditional Jews with Asian barbarians, Franzos applies the terms of the mind of Enlightenment and plays a crucial role in the establishment of two complementary Jewish-European identities: that of the Ostjude (Eastern Jew) and that of the Westjude (Western Jew).

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Överoğlu, Hale. "Book review: Tobias Grill, Jews and Germans in Eastern Europe, Shared and Comparative Histories." Studies in People's History 7, no. 1 (March 12, 2020): 100–101. http://dx.doi.org/10.1177/2348448920908546.

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Feferman, Kiril. "Dying Hungry: Nazi Ideology and the Pragmatism behind Starvation in Implementing the Final Solution." East/West: Journal of Ukrainian Studies 8, no. 1 (April 28, 2021): 33–42. http://dx.doi.org/10.21226/ewjus637.

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German theories and policies regarding the relationship between food and Jewish citizens of eastern Europe served as an important foundation of the Nazis’ Judenpolitik during the Holocaust (1933-45). The mass starvation of Jews in German-dominated Europe was the result of a carefully calculated policy to make the Jews pay for a long list of misfortunes they had allegedly inflicted on the Germans. This policy evolved from a highly restrictive and discriminatory approach toward German Jews, which unfolded against a backdrop of harsh food policies applied to the local non-Jewish population.

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Goldstein, Yossi. "The Beginnings of Ḥibbat Ẓion: A Different Perspective." AJS Review 40, no. 1 (April 2016): 33–55. http://dx.doi.org/10.1017/s0364009416000039.

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In the spring of 1881, Jewish communities within the Pale of Settlement in Russia and Romania witnessed the creation of the Jewish nationalist groups, regional associations, and other core organizations that would subsequently evolve into the movement that came to be known as Ḥovevei Ẓion (lovers of Zion), or Ḥibbat Ẓion.Although anti-Semitism played an important role in stimulating the emergence of Ḥibbat Ẓion, the movement's establishment must be understood as having been shaped by two concurrent processes. One was the conclusion of Jewish emancipation in central and western Europe, which brought central figures in the national movement, such as Leon Pinsker, to the decisive conclusion that the Jews could only be truly emancipated in an independent Jewish state. The second stemmed from the poor socioeconomic conditions faced by Jews of the time, particularly in eastern Europe. The demographic growth experienced by the Jews of eastern Europe, which reached a high point during the last few decades of the nineteenth century, required a dramatic socioeconomic solution that was nowhere to be found. Proponents of the Jewish nationalist movement argued that the establishment of a Jewish state would also help relieve the Jews' social and economic plight.

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SAPOSNIK, ARIEH BRUCE. "EUROPE AND ITS ORIENTS IN ZIONIST CULTURE BEFORE THE FIRST WORLD WAR." Historical Journal 49, no. 4 (November 24, 2006): 1105–23. http://dx.doi.org/10.1017/s0018246x06005759.

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Zionism’s call for a Jewish return to ‘the East’ was rooted in part in a broader European fascination with ‘the Orient’. This interest in ‘the East’ coincided in time and in much of its imagery with a conceptual division of Europe itself into its ‘western’ and ‘eastern’ parts. The Jews were deeply implicated in these twin conceptualizations of ‘the Orient’ and of Europe’s own orient at home (referred to at times as halbasien, or half-Asia). The notion that Jews – particularly those of eastern Europe – constituted a semi-Asiatic, foreign element in European society became a pervasive trope by the latter part of the century, and one to which Zionist thought and praxis sought to respond in a variety of ways. When Zionists in Palestine, mostly eastern European Jews transplanted further east yet to the ‘Orient’, set out to create a new Hebrew national culture there, competing images of occident and Orient – resonating with a wide range of racial, social, political, and cultural overtones – would play defining roles in their praxis and in the cultural institutions, the rituals, and the national liturgy they would fashion.

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St. Julian-Varnon, Kimberly. "Victoria Khiterer. Jewish City or Inferno of Russian Israel? A History of the Jews in Kiev Before February 1917." East/West: Journal of Ukrainian Studies 4, no. 2 (September 19, 2017): 321. http://dx.doi.org/10.21226/t2334t.

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Book review of Victoria Khiterer. Jewish City or Inferno of Russian Israel? A History of the Jews in Kiev Before February 1917. Academic Studies Press, 2016. Jews of Russia and Eastern Europe and Their Legacy, series editor, Maxim D. Shrayer. xx, 474 pp. Illustrations. Tables. Maps. Appendix. Bibliography. Index. $89.00, cloth.

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Andrey Bredstein. "Culture Front: Representing Jews in Eastern Europe (review)." Journal of Jewish Identities 2, no. 2 (2009): 79–80. http://dx.doi.org/10.1353/jji.0.0052.

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12

Stampfer, Shaul. "Remarriage among Jews and christians in nineteenth-century eastern Europe." Jewish History 3, no. 2 (September 1988): 85–114. http://dx.doi.org/10.1007/bf01698570.

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Stampfer, Shaul. "Folktales of the Jews. Vol. 2: Tales from Eastern Europe." East European Jewish Affairs 41, no. 1-2 (August 2011): 98–99. http://dx.doi.org/10.1080/13501674.2011.587657.

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Nosenko-Stein, Elena E. "Folktales of the Jews. Vol. II: Tales from Eastern Europe." European Journal of Jewish Studies 4, no. 2 (2010): 319–23. http://dx.doi.org/10.1163/102599911x573396.

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15

Veidlinger, Jeffrey. "From Ashkenaz to Zionism: Putting Eastern European Jewish Life in (Alphabetical) Order." AJS Review 33, no. 2 (November 2009): 379–89. http://dx.doi.org/10.1017/s0364009409990250.

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The publication of the YIVO Encyclopedia of Jews in Eastern Europe is a monumental achievement. It is the type of text that can transform a discipline, providing easily accessible and reasonably accurate answers to common reference questions and summarizing the state of the field in an evenhanded and inclusive manner. As one of the nearly 450 contributors to the encyclopedia, I personally feel a great deal of pride in its outcome. The two-volume, 2,400-page encyclopedia includes more than 1,800 entries, almost 1,200 illustrations, 57 color plates, and 55 maps. Editor in chief Gershon David Hundert of McGill University has succeeded in producing, as YIVO claims, “the definitive reference work on all aspects of the history and culture of Jews in Eastern Europe from the beginnings of their settlement in the region to the present.”

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Gladstein, Ariella L., and Michael F. Hammer. "Substructured Population Growth in the Ashkenazi Jews Inferred with Approximate Bayesian Computation." Molecular Biology and Evolution 36, no. 6 (March 6, 2019): 1162–71. http://dx.doi.org/10.1093/molbev/msz047.

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Abstract The Ashkenazi Jews (AJ) are a population isolate sharing ancestry with both European and Middle Eastern populations that has likely resided in Central Europe since at least the tenth century. Between the 11th and 16th centuries, the AJ population expanded eastward leading to two culturally distinct communities in Western/Central and Eastern Europe. Our aim was to determine whether the western and eastern groups are genetically distinct, and if so, what demographic processes contributed to population differentiation. We used Approximate Bayesian Computation to choose among models of AJ history and to infer demographic parameter values, including divergence times, effective population sizes, and levels of gene flow. For the ABC analysis, we used allele frequency spectrum and identical by descent-based statistics to capture information on a wide timescale. We also mitigated the effects of ascertainment bias when performing ABC on SNP array data by jointly modeling and inferring SNP discovery. We found that the most likely model was population differentiation between Eastern and Western AJ ∼400 years ago. The differentiation between the Eastern and Western AJ could be attributed to more extreme population growth in the Eastern AJ (0.250 per generation) than the Western AJ (0.069 per generation).

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Alexandrache, Carmen. "At the „Margin” of the Romanian Pre-Modern Society. The Jews." Hiperboreea 4, no. 1 (June 1, 2017): 41–46. http://dx.doi.org/10.5325/hiperboreea.4.1.0041.

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Abstract This paper shows the attitudes of Romanian society regarding to the ethic category considered at the social margin. In this case were, for example, the Jews, “excluded”. Towards those “marginalized”, Romanian society in the 17th-18th centuries did not show the “Christian pity”. Its attitudes were argued by the religious convictions ideas and by the transferring clichés from Western Europe to Eastern Europe.

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Diner, Hasia. "The Encounter between Jews and America in the Gilded Age and Progressive Era." Journal of the Gilded Age and Progressive Era 11, no. 1 (January 2012): 3–25. http://dx.doi.org/10.1017/s1537781411000442.

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The period after 1870 through the middle of the 1920s, the Gilded Age and Progressive Era, coincided with the mass migration of Jews to the United States. Nearly three million Jews, primarily from eastern Europe, overwhelmed the numerically small Jewish community already resident in America. Of the Jews who left Europe in those years, approximately 85 percent opted for the United States, a society that took some of its basic characteristics from the particular developments of this transitional historical period. This essay focuses on five aspects of Gilded Age and Progressive Era America and their impact on the Jews. These features of American society both stimulated the mass migration and made possible a relatively harmonious, although complicated, integration. Those forces included the broader contours of immigration, the nation's obsession with race, its vast industrial and economic expansion, its valorization of religion, and its two-party system in which neither the Democrats or the Republicans had any stake in demonizing the growing number of Jewish voters.

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ZALKIN, MORDECHAI. "Can Jews Become Farmers? Rurality, Peasantry and Cultural Identity in the World of the Rural Jew in Nineteenth-Century Eastern Europe." Rural History 24, no. 2 (September 13, 2013): 161–75. http://dx.doi.org/10.1017/s095679331300006x.

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Abstract:Based on conventional learning and supported in no small measure by stereotypes, agriculture as a vocation was not considered as part of the occupational profile of Jewish society in Eastern Europe until the Second World War. However, various studies show that in different regions in this area, primarily Lithuania, White Russia, north eastern Poland, and Bessarabia, tens of thousands of Jews made a living from direct engagement in various branches of agriculture, including field crops, orchards, lake fishing, etc. These Jews lived mainly in the rural areas and were a factor, and at times a highly significant one, in the local demographic and economic structure. The first part of this article examines the question whether these Jews, who were part of the general rural society living in the countryside, developed a certain type of rural cultural identity. This question is discussed by examining various aspects of their attitude towards nature. The second part of the article considers the possible influence of the agricultural occupation on the shaping of a unique peasant cultural identity among these rural Jews and the ways they coped with the accompanying religious, social and cultural implications.

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Hieke, Anton. "Farbrekhers in America: The Americanization of Jewish Blue-Collar Crime, 1900-1931." aspeers: emerging voices in american studies 3 (2010): 97–115. http://dx.doi.org/10.54465/aspeers.03-10.

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The mass immigration of Eastern European Jews between 1880 and 1924—some two and a half million came to the United States—caused a thorough change in the nature of New York Jewry. Following wealthier German uptown Jews, it was now marked by poor Polish or Russian Jews living on the Lower East Side of Manhattan. The Jewish quarters functioned as the hinges between Eastern Europe and the US for many immigrants. Crime was a shade of it. Jews only constituted a small minority of American society; their Americanized criminal structures, however, became one of the most influential factors of modernization of crime from the fringes to the center of American society. Through the development of the Jewish underworld, the exclusion of and the cooperation with criminals of a different ethnic background, as well as the professionalization and the struggle for respectability, the phenomenon of Jewish blue-collar crime itself experienced an Americanization. Additionally, this process of Americanization was key not only to the rise but also to the downfall of Jewish American blue-collar crime in New York.

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Tartakovsky, Dmitry. "The YIVO Encyclopedia of Jews in Eastern Europe, by Gershon David Hundert." Slavic & East European Information Resources 11, no. 4 (November 30, 2010): 394–95. http://dx.doi.org/10.1080/15228886.2010.518309.

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Botticini, Maristella, Zvi Eckstein, and Anat Vaturi. "Child Care and Human Development: Insights from Jewish History in Central and Eastern Europe, 1500–1930*." Economic Journal 129, no. 623 (May 29, 2019): 2637–90. http://dx.doi.org/10.1093/ej/uez025.

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AbstractEconomists increasingly highlight the role that human capital formation, institutions and cultural transmission may play in shaping health, knowledge and wealth. We study one of the most remarkable instances in which religious norms and childcare practices had a major impact: the history of the Jews in central and eastern Europe from 1500 to 1930. We show that while birth rates were about the same, infant and child mortality among Jews was much lower and accounted for the main difference in Jewish versus non-Jewish natural population growth. Jewish families routinely adopted childcare practices that recent medical research has shown as enhancing children's well-being.

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Popa, Ion. "Nationalism, Conspiracy Theories, and Antisemitism in the Transylvanian Greek Catholic Newspaper Dumineca on the Eve of the Holocaust (1936–1940)." Holocaust and Genocide Studies 34, no. 1 (2020): 63–79. http://dx.doi.org/10.1093/hgs/dcaa005.

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Abstract In the first half of the twentieth century churches in Eastern Europe often promoted extreme nationalism and antisemitism. Their very effectiveness discouraged many bystanders from helping Jews during the Holocaust. Here the author studies a little-known journal published by the Greek Catholic (Uniate) bishopric of Maramureş, a Transylvanian province of Romania (and Hungary from 1940 to 1944) with a significant Jewish population. This journal contributed to a climate in which the Christian population would look on with equanimity or even assist as the Nazi New Order pursued the mass murder of all Jews.

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Sierzputowska, Karolina. "“Like Beasts of the Field”: The Poverty and Sanitary Conditions of the East End’s Jewish Immigrants in the Context of British Imperial and Racial Discourse." Scripta Judaica Cracoviensia 19 (2021): 29–42. http://dx.doi.org/10.4467/20843925sj.21.003.16412.

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The influx of Eastern European Jewry into London stirred controversy within British society and within the Anglo-Jewish community. Newly arrived Jews became part of the debate over the “alien problem,” which resulted in the passing of the Aliens Act in 1905. This paper will examine the disputes over the poverty and “dirtiness” of Jewish immigrants in the context of the British imperial and racial discourse. The aim is to show how the controversy over the poverty of immigrants and the sanitary conditions of the Jewish quarter exposed deeper social anxiety over the position of the British Empire. The paper will focus on accusations against Jews from Eastern Europe of impoverishing and polluting the “heart of the Empire,” thus contributing to the collapse of the ideals of British progress and superiority.

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Lederhendler, Eli. "Classless: On the Social Status of Jews in Russia and Eastern Europe in the Late Nineteenth Century." Comparative Studies in Society and History 50, no. 2 (April 2008): 509–34. http://dx.doi.org/10.1017/s0010417508000224.

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In this paper I examine the economic and political factors that undermined the social class structure in an ethnic community—the Jews of Russia and eastern Europe at the end of the nineteenth century. Compared with the documented rise and articulation of working classes in non-Jewish society in that region, Jews were caught in an opposite process, largely owing to discriminatory state policies and social pressures: Among Jews, artisans and petty merchants were increasingly reduced to a single, caste-like status. A Jewish middle class of significant size did not emerge from the petty trade sector and no significant industrial working class emerged from the crafts sector. Historians have largely overlooked the significance of these facts, in part because they have viewed this east European situation as a mere preamble to more sophisticated, modern class formation processes among immigrant Jews in Western societies, particularly in light of the long-term middle-class trajectory of their children. Those historians interested in labor history have mainly shown interest in such continuity as they could infer from the self-narratives of the Jewish labor movement, and have thus overstated the case for a long-standing Jewish “proletarian” tradition. In reassessing the historical record, I wish to put the Jewish social and economic situation in eastern Europe into better perspective by looking at the overall social and economic situation, rather than at incipient worker organizations alone. I also query whether a developing class culture, along the lines suggested by E. P. Thompson, was at all in evidence before Jewish mass emigration. This paper is thus a contribution to the history of labor—rather than organized labor—as well as a discussion of the roots of ethnic economic identity.

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Fiorito, Luca, and Cosma Orsi. "ANTI-SEMITISM AND PROGRESSIVE ERA SOCIAL SCIENCE: THE CASE OF JOHN R. COMMONS." Journal of the History of Economic Thought 38, no. 1 (February 16, 2016): 55–80. http://dx.doi.org/10.1017/s1053837215000760.

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This paper explores John Commons’s views toward Jews in order to assess whether his published writings contain assertions that today would be stigmatized as anti-Semitic. The evidence we provide shows that Commons’s racial characterization of Jews was framed within a broad and indiscriminate xenophobic framework. With other leading Progressive Era social scientists, in fact, Commons shared the idea that the new immigration from eastern and southern Europe would increase competition in the labor market, drive down wages, and lead Anglo-Saxon men and women to have fewer children, since they would not want them to compete with those who survive on less. Within this general xenophobic context, Commons developed assertions regarding immigrant Jews that show traces of explicit anti-Semitic accusations.

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King, Robert D., and Stephanie A. Beach. "On the Origins of German Uvular [R]: The Yiddish Evidence." American Journal of Germanic Linguistics and Literatures 10, no. 2 (1998): 279–90. http://dx.doi.org/10.1017/s1040820700002365.

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Yiddish provides a compelling argument that uvular [R] was present early in German (well before any possible French influence). Eastern European Yiddish r was uvular despite the fact that the r of eastern European languages sharing territory with Yiddish has always been overwhelmingly apical. Jews came from Germany to eastern Europe between 1100 and 1650. Thus, the testimony of Yiddish provides independent confirmation of other recent arguments for early uvular [R] on German-speaking territory. The weight of all the evidence leads to one conclusion: the theory that German uvular [R] came from France is no longer tenable.

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Feldman, Walter Zev. "Ethnogenesis and the Interrelationship of Musical Repertoires Among the Jews of Eastern Europe." Shofar: An Interdisciplinary Journal of Jewish Studies 40, no. 2 (2022): 1–12. http://dx.doi.org/10.1353/sho.2022.0020.

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Panter, Sarah. "Neutral Spectators from a Distance? American Jews and the Outbreak of the First World War." Religions 9, no. 7 (July 18, 2018): 218. http://dx.doi.org/10.3390/rel9070218.

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As the First World War broke out in 1914, American Jews seemed far away from the upheaval in Europe. Yet their role as neutral spectators from the distance was questioned right from the outset because of their diverse transcultural entanglements with Europe. Seen from a specific Jewish perspective, the war bore the potential of becoming a fratricidal war. In particular at the Eastern front it was a likely scenario that Jewish soldiers fighting on either side would have to face each other in battle. For Jews, depending on how one defined Jewishness, could be regarded as citizens of a particular nation-state or multi-ethnic empire, as members of a transnational religious community or as members of an ethnic-national diaspora community. Against this background, this article attempts to shed fresh light on the still under-researched topic of American Jewish responses to the outbreak of the First World War. Although American Jewry in 1914 was made up of Jews with different socio-cultural backgrounds, they were often regarded as being pro-German. The war’s impact and the pressures of conformity associated with these contested loyalties for American Jews did therefore not just unfold in and after 1917, but, as this article emphasizes, already in 1914.

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RUBIN, GIL S. "VLADIMIR JABOTINSKY AND POPULATION TRANSFERS BETWEEN EASTERN EUROPE AND PALESTINE." Historical Journal 62, no. 2 (November 16, 2018): 495–517. http://dx.doi.org/10.1017/s0018246x18000419.

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AbstractDrawing on new archival findings, this article argues that shortly after the outbreak of the Second World War, Vladimir Jabotinsky, founder and leader of the right-wing Revisionist Zionist movement, had begun to advocate for the transfer of the Arab population from Palestine – an aspect of his thought previously unknown. Jabotinsky's support for population transfers runs counter to his lifelong political thought. Prior to the war, Jabotinsky was a staunch advocate of minority rights for Jews in Europe and for extensive autonomy for the Arab population in Palestine. This article argues that Jabotinsky's shift was a product of the war. Jabotinsky believed that millions of Jewish refugees would be prevented from returning to their pre-war homes in eastern Europe and would immigrateen masseto Palestine; to resettle these refugees, the Arab population, he argued, ‘would have to make room’. Attentively following debates on population transfers in Europe, Jabotinsky concluded that the era of minority rights had come to an end and envisioned an increasingly ethno-national Jewish state. By highlighting the eastern Europe context in Jabotinsky's thought, this article emphasizes the importance of studying the history of Zionism alongside the transformation of the nation-state in eastern Europe in the 1940s.

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Sułek, Antoni. "Ordinary Poles Look at the Jews." East European Politics and Societies: and Cultures 26, no. 2 (August 3, 2011): 425–44. http://dx.doi.org/10.1177/0888325411415402.

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This article constitutes a meta-analysis of sociological surveys conducted between 1967 and 2010 on the attitudes of Poles towards Jews. This analysis covers factual knowledge about Jews, like/dislike feelings, social distance, cognitive schema, and views regarding Polish–Jewish history. The results reflect a general nonacceptance of strangers as well as a specific type of anti-Semitism with strong roots in and encompassing a broad spectrum of Polish society. In this respect, Poland and some of the other Central Eastern European countries are much alike and distinguish themselves negatively in comparison to Western Europe. Nevertheless, in the last decade a positive shift in Polish attitudes towards Jews has been manifesting itself: feelings of closeness are increasing while disapproving cognitive schemes are decreasing. Further changes depend upon the reconstruction of Polish national identity as well as on the public debates delving into Polish–Jewish relations past and present.

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Davis, Joseph M. "Philosophy, Dogma, and Exegesis in Medieval Ashkenazic Judaism: The Evidence of Sefer Hadrat Qodesh." AJS Review 18, no. 2 (November 1993): 195–222. http://dx.doi.org/10.1017/s036400940000489x.

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During the Middle Ages, each Mediterranean land, from one end of the sea to the other, had its Jewish philosophers. There was one region and one Jewish culture, however, that made no contribution at all to the writing of medieval Jewish philosophy. That was Ashkenazic or Northern European Judaism, the culture of the Jews of England, Northern France, Germany, and Eastern Europe north of the Balkans.

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Williams, John P. "Exodus from Europe: Jewish Diaspora Immigration from Central and Eastern Europe to the United States (1820-1914)." Perspectives on Global Development and Technology 16, no. 1-3 (April 7, 2017): 85–102. http://dx.doi.org/10.1163/15691497-12341422.

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This article examines one of the largest exoduses in human history. In less than three decades, over five million Jews from Poland, Germany, and Russia journeyed to what they considered to be the “American Promised Land.” This study serves five main purposes: first, to identify social, political, and economic factors that encouraged this unprecedented migration; second, to examine the extensive communication and transportation networks that aided this exodus, highlighting the roles that mutual aid societies (especially the Alliance Israelite Universelle in Paris, the Mansion House Fund in London, and the Hebrew Immigrant Aid Society in New York City) played in the success of these migrations; third, to analyze this diaspora’s impact on the cultural identity of the Jewish communities in which they settled; fourth, to discuss the cultural and economic success of this mass resettlement; and finally, fifth, identify incidents of anti-Semitism in employment, education, and legal realms that tempered economic and cultural gains by Jewish immigrants to America.

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Cohen, Yitshak. "Rabbi Meir Simcha of Dvinsk and His Attitude toward Gentiles." Review of Rabbinic Judaism 17, no. 2 (August 13, 2014): 218–51. http://dx.doi.org/10.1163/15700704-12341269.

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This article examines various issues in R. Meir Simha Hacohen’s (rms) halakhic approach toward gentiles. His approach demonstrates innovation, and it attests mostly to moderation and an effort to reach a compromise with gentiles. We see that his halakhic and judicial approach does not advocate a complete detachment between Jews and gentiles; on the contrary, it encourages increased relations between them. On all the issues examined here, where the Halakhah could be interpreted in a strict manner or leniently, rms follows the approach that facilitates relations between Jews and gentiles. His position is consistent and forms a broad fundamental approach according to which, whenever it is possible to set the laws governing the relations between Jew and gentiles on an even footing, one should make an effort to do so. The article exposes several broad principles in rms’s attitude toward gentiles, for example, the rationale that distinguishes between religious matters and worldly affairs. The laws governing the latter apply to gentiles as well and are identical for gentiles and Jews. The article also shows that rms issued a series of rulings aimed at compromising with gentiles and bringing Jews and gentiles closer together. The article explains rms’s approach of meeting gentiles half way by examining the historical and sociological circumstances within which he acted, including the fact that in Eastern Europe his Jewish circle did not perceive itself as self-referential and conservative. This enabled rms to develop his moderate approach.

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Underhill, Karen C. "Next Year in Drohobych." East European Politics and Societies: and Cultures 25, no. 3 (July 11, 2011): 581–96. http://dx.doi.org/10.1177/0888325410388270.

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In Israeli director Yael Bartana’s 2007 film Mary Koszmary—meaning “Bad Dreams” or “Nightmares”—a young Polish politician delivers a resounding speech to an empty, crumbling, communist-era Stadion Dziesięciolecia in Warsaw. The speech, he says, is an appeal: “This is a call. . . . It is an appeal for life. We want three million Jews to return to Poland, to live with us again. We need you! Please come back!” This article considers the powerful and perhaps disturbing premise of these lines and explores their possible meanings in a contemporary Polish context. What can it mean for Poles and Polish culture to need Jews—and in particular, to need those Jews who can never return? The complex phenomenon of Jewish memory in Poland and Eastern Europe cannot be contained within specific, present-day borders—whether of geography or of academic discipline: similar dynamics to those Bartana has identified in Poland exist throughout the region. Thus, against the background of Bartana’s film, the article considers the growing phenomenon and importance of local Jewish festivals in Poland and present-day Ukraine, focusing in detail on two specific festivals: the annual festival “Encounters with Jewish Culture,” held in Chmielnik, Poland, and the biannual Bruno Schulz Festival in Drohobych, Ukraine. The analysis explores ways that the memory of Polish Jews—and more specifically the figure of the absent Polish Jew—can function as a central element in the construction of new, communal Polish and Ukrainian narratives since the fall of Communism.

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Rubin, Barry. "Unfinished Business and Unexploited Opportunities: Central and Eastern Europe, Jews, and the Jewish State." Israel Journal of Foreign Affairs 4, no. 2 (January 2010): 37–47. http://dx.doi.org/10.1080/23739770.2010.11446415.

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Rodal, Alti. "Jews and Gentiles in Central and Eastern Europe during the Holocaust: History and Memory." Israel Journal of Foreign Affairs 13, no. 2 (May 4, 2019): 281–84. http://dx.doi.org/10.1080/23739770.2019.1667569.

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Stampfer, Shaul. "Culture Front: Representing Jews in Eastern Europe - Edited by Benjamin Nathans and Gabriella Safran." Religious Studies Review 34, no. 4 (December 2008): 311–12. http://dx.doi.org/10.1111/j.1748-0922.2008.00327_12.x.

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Wolf-Monzon, Tamar. "“Love for my despicable Jews” – Fluctuations in Uri Zvi Grinberg’s attitude towards the Jews of Eastern Europe during the 1920s." Journal of Modern Jewish Studies 19, no. 2 (August 7, 2019): 181–204. http://dx.doi.org/10.1080/14725886.2019.1648399.

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Morawska, Lucia. "The Curious Chasidic Pilgrimage to Lelov, Poland." Central Eastern European Review 8, no. 1 (December 1, 2014): 68–82. http://dx.doi.org/10.2478/caeer-2014-0001.

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Abstract This paper discusses a Chasidic pilgrimage movement focused on Lelov, which lies south of Cracow. Pilgrimage has always been a major part of Jewish tradition, but for many years during the Cold War it was possible only for a devoted few to return to Poland. With the collapse of Communism, however, pilgrimage sites in Central and Eastern Europe have become much more accessible and consequently ultra-orthodox Jews have created a ‘return movement’.

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BURZLAFF, JAN. "CONFRONTING THE COMMUNAL GRAVE: A REASSESSMENT OF SOCIAL RELATIONS DURING THE HOLOCAUST IN EASTERN EUROPE." Historical Journal 63, no. 4 (December 19, 2019): 1054–77. http://dx.doi.org/10.1017/s0018246x19000566.

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AbstractThis historiographical review focuses on the complex interactions between Nazi Germany, local populations, and east European Jews during the Holocaust. Braving fierce historical revisionism in eastern Europe and the Baltic states, recent studies have shifted the spotlight from Germans to Poles, Ukrainians, Russians, Lithuanians, and other ethnicities. As a result, the analytic categories with which most historians still work – notably ‘perpetrator/victim/bystander’ and ‘collaboration/resistance’ – have outlived their usefulness. A more complex picture of the Nazi-occupied territories in eastern Europe has emerged and now awaits new theoretical frameworks. This article argues that past paradigms blinded scholars to a range of groups lost in the cracks and to behaviours remaining outside the political sphere. Through four criteria that shed light on the social history of the Holocaust in eastern Europe, it draws connections between central and east European, German, Jewish, and Soviet histories, in order to engage with other fields and disciplines that examine modern mass violence and genocide. As Holocaust studies stands at a crossroads, only a transnational history including all ethnicities and deeper continuities, both temporal and geographical, will enhance our knowledge of how social relations shaped the very evolution of the Holocaust.

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Teller, Adam. "Hasidism and the Challenge of Geography: The Polish Background to the Spread of the Hasidic Movement." AJS Review 30, no. 1 (April 2006): 1–29. http://dx.doi.org/10.1017/s0364009406000018.

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One of the most significant phenomena in the course of modern Jewish history is undoubtedly the astonishing success of the hasidic movement in winning and retaining large numbers of followers. What is even more remarkable is that this process took a relatively short time to come to fruition: It is widely agreed that at the death of the Ba‘al Shem Tov (who is often still regarded as the founder of the movement) in 1760, his circle numbered no more than a few dozen initiates, but by the 1820s, the movement had become dominant in the Jewish society of large swathes of eastern Europe, particularly Ukraine and Galicia.1 Many different explanations for this success have been proposed: Hasidism's attraction has been variously perceived as a result of its being a movement of religious revival and reform, a movement of social protest and class struggle, a movement popularizing elite Jewish mystical thought, and a movement of social reconstruction.2 In terms of social structure, all scholars agree that Hasidism's main innovation—and a major factor in its success—was the creation of the figure of the zaddik: a charismatic spiritual leader who acts as an intermediary between the individual hasid and God and provides answers to all problems, whether they are spiritual or earthly.3 However, relatively little attention has been paid to the social organization of the early hasidic movement as a whole, which allowed Jews from all over eastern Europe to find their place and nurture their new identity as hasidim.4 My goal here is to examine the development of Hasidism as a social movement from the perspective of the structures that it created to solidify the bond between the zaddik and the hasid. In particular, I shall focus on the ways in which the new movement overcame the geographic barriers separating Jews in different parts of eastern Europe.

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Witriani, Witriani. "The Jews in Hollywood: Altering Image through Religious Movies." Celt: A Journal of Culture, English Language Teaching & Literature 19, no. 2 (July 14, 2020): 202. http://dx.doi.org/10.24167/celt.v19i2.519.

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This article discusses the altering image of American Jews in Hollywood movies. Coming to America during the great migration, mostly from Eastern Europe, this Azkenazic Jews then contributed to the building and transformation of the Hollywood movies as a world icon. Though quite dominant, Jews are quite careful in this industry. Anti-Semitism, the World War and the Great Depression are some of the things that make Jews uncomfortable about being in the spotlight or talking about their identity among the Christian audience of the movies. However, the condition changed after the Second World War and the civil rights movement in the 1960s. Jews and Judaism later appeared in various representations, which does not only change their image in Hollywood, but also the acceptance of American society broadly. Focusing on the movie, Ben Hur: A Tale of the Christ (1959) as the object of research, the study explores how Jewish people represent themselves through films produced, including the negotiations and changes made as part of the American Jews. Using the theory of Stuart Hall’s Politics of Representation and Critical Discourse Analysis from Fairclough and Leuween as an approach, this work focuses on the analysis of text and images as a sign that represents the Jews and Judaism in the movie. Related to movie as a media construction, the filmmakers are able to reconstruct Jews in different image. Through the movie, the represented Jews are found to have conveyed various messages to the audience about their cultural and religious identity.

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Kaplan, Robert. "Soaring on the Wings of the Wind: Freud, Jews and Judaism." Australasian Psychiatry 17, no. 4 (January 1, 2009): 318–25. http://dx.doi.org/10.1080/10398560902870957.

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Objectives: This paper looks at Freud's Jewish identity in the context of the Jewish experience in Eastern and Central Europe after 1800, using his family history and significant figures in his life as illustration. Sigmund Freud's life as a Jew is deeply paradoxical, if not enigmatic. He mixed almost exclusively with Jews while living all his life in an anti-Semitic environment. Yet he eschewed Jewish ritual, referred to himself as a godless Jew and sought to make his movement acceptable to gentiles. At the end of his life, dismayed by the rising forces of nationalism, he accepted that he was in his heart a Jew “in spite of all efforts to be unprejudiced and impartial”. The 18th century Haskalla (Jewish Enlightenment) was a form of rebellion against conformity and a means of escape from shtetl life. In this intense, entirely inward means of intellectual escape and revolt against authority, strongly tinged with sexual morality, we see the same tensions that were to manifest in the publication by a middle-aged Viennese neurologist of a truly revolutionary book to herald the new 20th century: The Interpretation of Dreams. Freud's life and work needs to be understood in the context of fin-de-siécle Vienna. Mitteleuropa, the cultural renaissance of Central Europe, resulted from the emancipation and urbanization of the burgeoning Jewish middle class, who adopted to the cosmopolitan environment more successfully than any other group. In this there is an extreme paradox: the Jewish success in Vienna was a tragedy of success. Conclusions: Freud, despite a deliberate attempt to play down his Jewish origins to deflect anti-Semitic attacks, is the most representative Jew of his time and his thinking and work represents the finest manifestation of the Litvak mentality.

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Rossoliński-Liebe, Grzegorz. "Survivor Testimonies and the Coming to Terms with the Holocaust in Volhynia and Eastern Galicia: The Case of the Ukrainian Nationalists." East European Politics and Societies: and Cultures 34, no. 1 (September 16, 2019): 221–40. http://dx.doi.org/10.1177/0888325419831351.

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The question, if and to what extent the Ukrainian nationalists murdered Jews in Volhynia and eastern Galicia during the Holocaust, has haunted Jewish and Ukrainian communities in various countries of the Western world during the entire Cold War. It also puzzled German historians of Eastern Europe and Nazi Germany. Historians, although in theory responsible for investigating and clarifying such difficult aspects of the past, have for various reasons not investigated them or they investigated only other aspects of the Holocaust in Ukraine. This article briefly explains how factions of the Ukrainian diaspora invented a narrative that portrayed Ukrainian nationalists as anti-German and anti-Soviet freedom fighters who did not kill or harm any Jews during the German occupation of Ukraine. In the next step, it shows how testimonies and other sorts of documents left by survivors from Volhynia and eastern Galicia can help historians understand the role that ordinary Ukrainians and the OUN and UPA played in the Shoah in western Ukraine. Finally, it asks why it took Ukrainian, German, Polish, Russian, and other historians so many years to investigate and comprehend the anti-Jewish violence of the Ukrainian nationalists, if relevant documents were collected and made accessible as early as in the middle 1940s.

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Grakhotskiy, A. P. ""Amnesty through the Back Door" for Nazi Criminal Otto Bradfsch." Lex Russica, no. 5 (May 20, 2020): 83–96. http://dx.doi.org/10.17803/1729-5920.2020.162.5.083-096.

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In the 1960s, the process of criminal prosecution of Nazi criminals became more active in Germany. Former members of the einsatzkommand, SS members, SD, and police services who took part in the mass extermination of Jews in Eastern Europe were brought to justice. However, these trials resulted in unreasonably lenient sentences to Nazi criminals handed down by the courts. Often, the convicts managed to avoid imprisonment altogether.By the example of two trials against the commander of the einsatzkommando 8, Lodz Otto Bradfisch the head of the Gestapo Department and the chief burgomaster the paper aims to show what legal assessment the crimes of the Holocaust in Eastern Europe the German justice of the 1960s received and how the Nazi criminals managed to evade serving their sentences.The Munich and Hanover jury found the convinced nazi O. Bradfish, who was guilty of killing 37 thousand Jews (according to the most minimal calculations), to be only an "accomplice", "blindly implementing the criminal will of the Fuhrer". Such court decisions fully fit into the general conceptual approach of West German justice to assessing the crimes of the Holocaust. This approach made it possible to remove responsibility for the genocide of Jews not only from the Nazi criminals who appeared before the courts in the 1960s, but also from the entire German society. Placing full responsibility on Hitler and his inner circle, the German society refused to take seriously even the smallest penalties that the so-called "accomplices"received. Bradfish was sentenced to 13 years in prison. However, under the pretext of "poor health", without declaring an amnesty, on the basis of questionable medical reports and decisions of local justice bodies, the convicted person was released early. The narrative of O. Bradfisch showed that the sentences of the West German courts turned into a mockery of the memory of millions of victims of Nazi crimes.

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Katz, Maya Balakirsky. "Tropical Russian Bears: Jews and Soviet Animation During The Cold War." Images 8, no. 1 (December 4, 2014): 66–90. http://dx.doi.org/10.1163/18718000-12340022.

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After Stalin consolidated the major animation studios and closed down smaller regional studios to create a single Moscow-based drawn and puppet animation studio in 1934–36, the animation studio Soyuzmultfilm became the largest animation studio in Eastern Europe. In the 1960s, Soviet Jewish animators focused on the theme of social geography and developed individual characters in relationship to social mapping. This essay analyses the enigmatic Cheburashka, the Soviet Mickey Mouse, whose popularity as a Communist ideal led to his starring role as Soyuzmultfilm’s most enduring logo. It is particularly concerned with the development of the ethnically-unidentifiable Cheburashka against the history of the Moscow Zoo and its inter-species exhibitions.

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Shepkaru, Shmuel. "The Preaching of the First Crusade and the Persecutions of the Jews." Medieval Encounters 18, no. 1 (2012): 93–135. http://dx.doi.org/10.1163/157006712x634576.

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Abstract Although the versions of Pope Urban’s call for the First Crusade focus on the need to liberate the Holy Land from the Muslims, crusaders and locals attacked first the communities of the Franco-German (Ashkenazic) Jews. Both contemporary and modern historians have offered a variety of explanations for these uncalled-for devastating attacks. Without discounting some of these proposals, this article applies the psychological explanation of Displacement to offer an additional reason. The article suggests that the urgent call to retaliate against the Muslims immediately and the many graphic descriptions of alleged Muslim atrocities against Eastern Christians and Christian pilgrims in the propaganda of the First Crusade created mounting frustration in Europe. And since this frustration could not be expressed immediately and directly against its source, i.e., the faraway Muslims, the attackers displaced their aggression onto the nearby Jews. Moreover, Displacement also explains the many close parallels between the images of Muslim atrocities in crusading rhetoric and the idiosyncratic manifestations of the violence against European Jews in the early stages of the First Crusade.

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Newman, Jeffrey. "The World Union for Progressive Judaism – Youth Section." European Judaism 49, no. 1 (March 1, 2016): 97–106. http://dx.doi.org/10.3167/ej.2016.490111.

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AbstractThis article describes the work of the Youth Section of the WUPJ (the World Union for Progressive Judaism) in Europe soon after the Second World War and the establishment of the State of Israel, with especial attention to the influence of Rabbi Lionel Blue. It covers tensions between generations over how to ‘teach’ Judaism; the astonishing numbers of rabbinical students recruited; ways we ‘encountered’ the Bible; the first post-war youth conference in Germany; early meetings with young Jews from Eastern Europe; first encounters with Muslims; and particularly the Six-Day War. The changes this brought about through Netzer and the shift in focus towards a more Israel-centred ideology are described. Finally, the conclusion is drawn that only ongoing messianic or prophetic ideals keep Judaism alive.

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Laurence, Jonathan. "(Re)constructing Community in Berlin: Turks, Jews, and German Responsibility." German Politics and Society 19, no. 2 (June 1, 2001): 22–61. http://dx.doi.org/10.3167/104503001782385580.

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An immigration dilemma has confronted the Federal Republic ofGermany since the early 1970s. Postwar labor migrants from predominantlyMuslim countries in the Mediterranean basin were notofficially encouraged to settle long-term, yet many stayed onceimmigration was halted in 1973. Though these migrants and theirchildren have enjoyed most social state benefits and the right to familyreunification, their political influence has remained limited forthe last quarter-century. Foreigners from non-EU countries may notvote in Germany, migrants are underrepresented in political institutions,and state recognition of Muslim religious and cultural diversityhas not been forthcoming. Since 1990, however, a much smaller butsignificant number of Jewish migrants from eastern Europe and theformer Soviet Union have arrived in Germany. This population ofalmost 150,000 has been welcomed at the intersection of reparationspolicy and immigrant integration practice.

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Journal articles on the topic 'Jews Europe, Eastern'

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