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Russians, Jews, and the Pogroms of 1881-1882, by John Doyle Klier
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Anti-Jewish pogroms rocked the Russian Empire in 1881-2, plunging both the Jewish community and the imperial authorities into crisis. Focusing on a wide range of responses to the pogroms, this book offers the most comprehensive, balanced, and complex study of the crisis to date. It presents a nuanced account of the diversity of Jewish political reactions and introduces a wealth of new sources covering Russian and other non-Jewish reactions to these events. Seeking to answer the question of what caused the pogroms' outbreak and spread, the book provides a fuller picture of how officials at every level responded to the national emergency and irrevocably lays to rest the myth that the authorities instigated or tolerated the pogroms. This is essential reading not only for Russian and Jewish historians but also for those interested in the study of ethnic violence more generally.
- Sales Rank: #1858747 in Books
- Published on: 2014-01-30
- Released on: 2014-01-30
- Original language: English
- Number of items: 1
- Dimensions: 9.02" h x 1.02" w x 5.98" l, 1.51 pounds
- Binding: Paperback
- 518 pages
Review
"Highly recommended." -Choice
"Lars Fischer, Francois Guesnet, and Helen Klier have done an excellent job in preparing the manuscript for publication. The book has an excellent chronological appendix and many vivid illustrations and contemporary cartoons. It will remain a landmark study." -Samuel Kassow, Slavic Review
"...a solid and erudite foundation for other scholars to build on." -Patricia Herlihy, The Journal of Modern History
About the Author
John Doyle Klier (1944-2007) was latterly Sidney and Elizabeth Corob Professor of Modern Jewish History in the Hebrew and Jewish Studies Department at University College London. His previous publications, Russia Gathers Her Jews (1985) and Imperial Russia's Jewish Question (1995), are standard works in modern Russian-Jewish history, along with Pogroms: Anti-Jewish Violence in Modern Russian History (co-editor, 1992).
Most helpful customer reviews
4 of 4 people found the following review helpful.
Encyclopedic Detail on Russian Pogroms. Conspiracies Rejected. Blame-Christianity Myth Rejected
By Jan Peczkis
This work examines the pogroms in tsarist Russia, and does so from various angles. Author John Doyle Klier includes a map of the pogrom occurrences, as well as a catalogue of archival descriptions of many of the events. He strongly rejects conspiracy theories that blame the pogroms on the tsarist Russian government and its supposed attempts to scapegoat the Jews for Russia's problems. He analyzes the pogroms in terms of the reactions of local friends and foes of the Jews, evaluates the government commissions that studied the pogroms, and comments on international reactions to the pogroms. Finally, the author places the pogroms in the broader context of the place of Jews in Russian society.
Klier warns against exaggerating the pogroms. He quips, (quote) Yet when applied indiscriminately to events in Eastern Europe, the term can be misleading, the more so when it implies that "pogroms" were regular events in the region and that they always shared common features. In fact, outbreaks of mass violence against Jews were extraordinary events, not a regular feature of East European life. (unquote). (p. 58).
POGROMS NOT DRIVEN BY CHRISTIANITY
A few of the pogroms in Russia were associated with the desecration of Jewish religious symbols. In other cases, the synagogues were the only Jewish buildings spared. (pp. 69-70).
Pointedly, author Klier categorically rejects popular attempts to blame hostility towards Jews on traditional Christian teachings about Jews. He comments, (quote) It has not been difficult to fit the pogroms into the context of Russian religious prejudice and fanaticism, the much-invoked "traditional Russian religious anti-Semitism". This was a common assessment by Jewish publicists who could decry the pogroms as a medieval atavism, destined to soon disappear as human progress advanced in Russia. Available evidence suggests that religious considerations did not figure prominently as a trigger for pogroms. In particular, the model of peasants emerging from the Russian Orthodox Paschal service intent on settling scores with the "Christ-killing Jews" is nowhere to be found in any pogrom report. (unquote). (p. 68).
It is manifestly incorrect to suppose that the Church encouraged anti-Semitism as a means of solidifying its hold on the masses. Klier writes, (quote) Almost without exception, Russian Orthodox clergy intervened to defuse pogrom situations, sometimes at risk to their own person. The clergy were ordered by the Holy Synod to preach anti-pogrom sermons, and a number of Russian Orthodox clergy were given medals and commendations for their efforts to prevent pogroms. (unquote). (p. 68).
Nor does the common association of Christian holidays with pogroms imply a religious-based cause-effect relationship. Klier writes, (quote) When violence flared up, it was invariably within the alcohol-fueled, carnivalesque atmosphere of Bright Week, far removed from the pious religiosity that was the Paschal ideal...Thus, religious celebrations provided not so much the cause as the occasion for anti-Jewish violence...There were additional reasons why pogroms tended to occur during religious festival periods: They were coterminous with fairs, market days, and hiring fairs which brought large crowds of Jews and non-Jews together and provided ample occasion for fights and squabbles. In the charged, post-regicide conditions of 1881-1882, fights possessed a higher potential to escalate into more serious forms of violence. (unquote). (p. 68, 70. See also p. 18).
Although not written in this context, John Doyle Klier's perceptive comments serve as a broad-based corrective to the anti-Christian (and anti-Polish) tendencies found in much contemporary Holocaust-related thinking. A notable recent example of the latter is neo-Stalinist Jan T. Gross, who regularly attacks Polish Catholicism in terms of Polish conduct towards Jews.
THE JEWISH TAVERNKEEPER
Which issues involving Jews were specifically Jewish, and which were not? The role of the Jews in the alcohol trade (PROPINACJA) deserves mention. One quoted exculpatory premise stated that the nationality of the tavern owner did not matter, as alcoholism was a common Russian problem even in Jewish-free areas of the Russian Empire. Contrary to this, Klier remarks, (quote) The Vilna [Wilno, Vilnius] commission prepared the most detailed and critical report on the Jewish tavern trade. The report consciously refuted the most common line of defense of Jewish spokesmen, the use of statistics to prove that alcohol abuse was greater outside the Pale. (unquote). (p. 190). [The reader should also appreciate the diffusion of cultural trends, in space and time. If widespread use (and misuse) of alcohol, among many groups of Slavs, developed under the considerable influence of Jewish tavernkeepers, then one should expect this "culture" of alcoholic consumption to diffuse to Slavic-inhabited locations that have no Jews, and even to continue when there were no more Jewish innkeepers.]
RUSSIAN-JEWISH AND EVENTUAL POLISH-JEWISH RELATIONS
Klier delves into the role of Jews in Russian society, and focuses on the efforts to improve Jewish-gentile relations. Various perspectives are presented. For example, one article in a Russian newspaper in 1881 rejected the supposition that Jewish assimilation, and the granting of full legal rights to the Jews, would reconcile Jews and the goyim. Instead, it pointed to the vast size of the Jewish population, facilitated in part by a high Jewish birthrate, and the Jewish talent in trade and commerce, one that the economically underdeveloped Russian countryside could not accommodate. Only mass Jewish emigration, to places such as the USA, could solve the Jewish problem. (p. 148).
In a similar vein, liberal newspapers complained about the compulsory settling of Jews in the Pale, and how the resulting overcrowding forced Jews to exploit and devour others through competition in crafts and petty trade, and to engage in other objectionable behaviors. (p. 144). [This massive overcrowding of Jews in the western part of the Russian Empire, and the resulting problems, were later inherited by the resurrected Polish state (1918-1939), and only ended by the Nazi German-made Holocaust (1941-1945).]
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