New Books In Jewish Studies

I’ve got a name for you: Robert Zimmerman (aka Shabtai Zisel ben Avraham). You’ve heard of him. He was a Jewish kid from Hibbing, Minnesota. But he didn’t (as the stereotype would suggest) become a doctor, lawyer, professor or businessman. Nope, the professions were not for him. He loved the American folk legend Woody Guthrie (of “This Land is Your Land” fame). In fact, he wanted to become the next Woodie Guthrie. So he more or less left his Jewish roots, changed his name to Bob Dylan, and immersed himself in American folk music. Most Americans know this story and others like it. In fact, it seems like a peculiarly American story. But, as you will read in Yohanan Petrovsky-Shtern‘s fascinating The Anti-Imperial Choice: The Making of the Ukrainian Jew (Yale, 2009), it’s not. It can be found in–of all places–Ukraine. The story of the Jews in Ukraine is not exactly a happy one (cf. “pogroms”). The relationship between Jews and Ukrainians has alway

One of the most fundamental–and vexing–questions in all of modern history is whether cultures make governments or governments make cultures. Tocqueville, who was right about almost everything, thought the former: he said that American culture made American government democratic. Neocon theorists, who have been wrong about most things, believe the opposite: that democratic governments can make cultures democratic. Under this theory, we should be able to impose liberal democracy on, say, Iraq or Afghanistan, and thereby make their cultures liberal democratic. The culture-government question is also central to modern German historiography. It usually takes this form: did German culture produce the Nazis or did Nazis produce German (or rather “Nazi”) culture. In his eye-opening book Kristallnacht 1938 (Harvard, 2009), Alan Steinweis succeeds in shedding new light on this subject by carefully studying an old topic–the Nazi pogrom against the Jews in 1938, aka, “Kristallnacht.

By the time the Nazis invaded the Soviet Union on June 22, 1941, the Bolshevik Party had already amassed a considerable amount of expertise in moving masses of people around. Large population transfers (to put it mildly) were part and parcel of building socialism. Certain “elements” needed to be sent for re-education (the Kulaks), others to build new socialist cities (Magnitogorsk), and still others back to where–ethnically speaking–they “belonged” (Baltic Germans). Thus when the Germans attacked, the Bolsheviks were ready to move their “assets” out of the way. Sort of. In To the Tashkent Station. Evacuation and Survival in the Soviet Union at War (Cornell UP, 2009), Rebecca Manley does a fine job of telling the tale of how they evacuated millions of people as the Germans advanced in 1941 and 1942. Though the Party had plans (the Bolsheviks were great planners…), everything did not, as the Russians say, go po planu. As the enemy advance, threatened people

I always assumed that the Jews who emigrated from Eastern Europe to New York and created the massive Jewish American labor movement brought their leftist politics with them from the Old Country. But now I know different thanks to Tony Michels’ terrific Fire in their Hearts. Yiddish Socialists in New York (Harvard University Press, 2005). As Tony explains, most of the Yiddish-speaking immigrants who arrived in New York were apolitical, or rather feared politics having come from a regime that punished open political activity (Tsarist Russia). These immigrants, then, learned socialism on American shores. Their teachers were Jewish members of the Russian intelligentsia who themselves had fled Tsarist oppression in the 1880s. These Russian Jews were radicals, but not necessarily socialists. So, interestingly, they learned socialism–or at least a new brand of socialism–on American shores as well. But who taught the Russian Jews socialism? Tony has the answer: German socialists who had immigrated t

Every Jew knows the story. The evil tsarist authorities ride into the Shtetl. They demand a levy of young men for the army. Mothers’ weep. Fathers’ sigh. The community mourns the loss of its young. It’s a good story, and some of it’s even true. The reality, of course, was much more complex as we learn in Yohanan Petrovsky-Shtern‘s excellent Jews in the Russian Army, 1827-1917 (Cambridge UP, 2008). The drafting of Jews into the Russian army was not really an act of oppression, but, as Petrovsky-Shtern argues, integration. By calling up Jews, the government was de facto recognizing them as full-fledged subject of the empire, the equals of other imperial minorities and even Russians themselves. Of course they were subject to discrimination. But they were not simply victims: the Jewish soldiers changed the culture of the army just as the army changed what it meant to be Jewish within the empire. As Petrovsky-Shtern points out, all this was part and parcel of the process of making bot

Scholars argue about whether the Holocaust was unprecedented. It’s a difficult question. On the one hand, slaughters litter the pages of history. On the other hand, none of them seem quite as calculated, systematic and horribly efficient as the Nazi murder of the Jews and other “Untermenchen.” One thing, however, is certain: the Holocaust is doubtless the best documented instance of mass murder in world history. The perpetrators were meticulous record keepers, and at the conclusion of the war many of their archives fell into Allied hands. The German record, however, is not the only record of the Holocaust. As Samuel Kassow shows in his moving Who Will Write Our History? Emanuel Ringelblum, the Warsaw Ghetto, and the Oyneg Shabes Archive (Indiana UP, 2007), the victims themselves made an concerted effort to document what was being done to them at the hands of the Nazis. Kassow tells the story of a group of Warsaw-based Jewish activists who built a secret organization–Oyneg Shabes–