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Yiddish Writers in the Americas After the 1905 Russian Insurrection

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Abstract

The massive migration movement from the Russian Empire that followed the 1905 Insurrection allowed the emergence in all regions of the Americas of Yiddish-speaking communities that transcended all existing immediate national and linguistic boundaries. Within a few years, with the exception of the United States and New York, there appeared in many countries and cities of the hemisphere large Jewish immigrant populations where almost none existed before. This sudden displacement of vast numbers of Eastern European migrants produced a new diaspora that spread over most parts the Americas and developed its own distinctive identity and set of political aspirations, often based on the shtetl culture of the Jewish Pale of Settlement and the political conditions prevalent in the Old Word. Buttressed by intense forms of Yiddish cultural creativity and a flowering of journalistic writing, and despite strong political disagreements within that world, new forms of Jewish transnationality appeared in the hemisphere that would last until well after World War II. This phenomenon was especially visible in the world of belles-lettres when Yiddish authors, all originating in the Russian Empire but living in very different political regimes and linguistic spheres in the Americas, managed to keep alive for many decades a literary sphere all their own. Through correspondence, successive immigrations and periodic displacements on the continent, writers, journalists and editors maintained solid connections among themselves that provided in large part the basis for a common perception of the world and of a unified Jewish identity in all of the Americas.

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Notes

  1. To simplify the argument presented, reference will be made to the Russian empire in this article. It must be understood that the vast majority of Russian Jews lived before 1917 in the westernmost part of the Imperial Russian territory, in a region called by historians the Pale of Settlement or in Yiddish tkhum hamoyshev.

  2. The Russian pogroms described here were spontaneous and short episodes of murderous violence, not a planned strategy leading to genocide.

  3. In 1772, 1793 and 1795, the territory of Poland and Lithuania was absorbed by the Kingdom of Prussia, the Austro-Hungarian Empire and the Russian Empire, putting an end to Polish sovereignty for more than a century.

  4. The Czernowitz conference, which took place in Romania in 1908, was an international event convened by East European Jewish intellectuals to examine the status of the Yiddish language in Jewish culture and politics. Attended by many known publicists and writers, a number of whom would later immigrate to the Americas, it declared Yiddish to be “one” of the national languages of the Jewish people.

  5. The full name of the Bund was “Der Algemayner Yidisher Arbeter Bund in Lite, Poyln un Rusland,” generally referred to in English as the General Jewish Labor Bund in Lithuania, Poland and Russia.

  6. In his memoirs of 1946, Hirsch Wolofsky recalls having been in a Vienna travel agency in 1929 and being identified on the spot by a young woman who had read one of his articles in the Keneder Odler, readily available in one of the city’s Jewish libraries (Wolofsky 1946).

  7. A felleton is a Yiddish term describing a regular political column written in a daily by a senior journalist.

  8. The Yiddish literary corpus used in this study is the one described in Haim Leib Fuk’s biographical dictionary of Canadian Yiddish literature (1980) and in Shumel Niger and Jacob Shatzky’s Leksikon fun der Nayer Yidisher Literatur published in New York in several volumes in 1956–1981. Altogether, these two bibliographical resources describe the lives and works of more than a thousand North American Yiddish writers.

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Anctil, P. Yiddish Writers in the Americas After the 1905 Russian Insurrection. Cont Jewry 41, 873–886 (2021). https://doi.org/10.1007/s12397-022-09418-1

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