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One of the striking results of this new research is how closely reaction and reform were connected. This ambiguity was already inherent in the Polish attempt at reform during the second half of the eighteenth century, and it never entirely disappeared during the times of dark reaction under Alexander II. Therefore, when the Russian government initiated a programme of modernization at the end of the nineteenth century, anti-Jewish stereotypes quickly hardened into anti-Semitism. In the conflict that ensued between reform-minded and reactionary forces, this anti-Semitism became an ideological weapon in which the Jews appeared as the embodiment of change, modernization and uprooted life. Lowe has taken the opportunity of the English translation to incorporate the results of his most recent research, extending the coverage of the book from the earlier version's beginning in 1890 backwards into the eighteenth century to give the whole background to Tsarist Jewish policy and Russian anti-Semitism.
Antisemitism has had a long and complex history in Russian intellectual life and has revived in the post-Communist era. In their concept of the identity of the Jewish people, many academics and other thinkers in Russia continue to cast Jews in a negative or ambivalent role. An inherent rivalry exists between "Russia" and "the Jews" because Russians have often viewed themselves-whether through the lens of atheistic communism or that of the most conservative elements of the Orthodox Church-as a chosen people whose destiny is to lead the way to world salvation. In this book, Vadim Rossman presents the foundations and present influence of intellectual antisemitism in Russia. He examines the antisemitic roots of some major trends in Russian intellectual thought that emerged in earlier decades of the twentieth century and are still significant in the post-Communist era: neo-Eurasianism, Eurasian historiography, National Bolshevism, neo-Slavophilism, National Orthodoxy, and various forms of racism. Such extreme right-wing ideology continues to appeal to a certain segment of the Russian population and seems unlikely to disappear soon. Rossman confronts and challenges a range of disturbing, sometimes contradictory, but often quite sophisticated antisemitic ideas posed by Russian sociologists, historians, philosophers, theologians, political analysts, anthropologists, and literary critics.
The first book-length analysis of how the Bolsheviks responded to antisemitism during the Russian Revolution.
Distinguished scholars of Russian Jewish history reflect on the pogroms in Tsarist and revolutionary Russia.
This sweeping history tells the story of how Russian figures, ideas, and movements changed our world in dramatic but often unattributed ways. It points out that Russia gave the world new ways of writing novels, and launched trends in ballet, theatre and art that revolutionized cultural life.
In this pathbreaking study, I. Michael Aronson offers a closely argued and many-faceted reinterpretation of Russian anti-Semitism and tsarist nationalities policy. He examines, and refutes, the widely held belief that the anti-Jewish pogroms in Russia in 1881 were a result of a conspiracy supported by the tsarist government or circles close to it, investigating claims and counterclaims about what happened during that fateful year and guiding the reader through a maze of events and decades of subsequent interpretations.Although the pogroms are treated within the context of Russian history, Aronson's analysis has significance for Jewish studies as well. When the Russian government adopted reactionary and repressive policies, Jews began to seek new solutions to the problems that plagued them: massive numbers emigrated to the United States; other turned to revolutionary socialism; still others were attracted to Zionism and supported the creation of the state of Israel.
Before the USSR collapsed, ethnic identities were imposed by the state. This book analyzes how and why Jews decided what being Jewish meant to them after the state dissolved and describes the historical evolution of Jewish identities. Surveys of more than 6,000 Jews in the early and late 1990s reveal that Russian and Ukrainian Jews have a deep sense of their Jewishness but are uncertain what it means. They see little connection between Judaism and being Jewish. Their attitudes toward Judaism, intermarriage and Jewish nationhood differ dramatically from those of Jews elsewhere. Many think Jews can believe in Christianity and do not condemn marrying non-Jews. This complicates their connections with other Jews, resettlement in Israel, the United States and Germany, and the rebuilding of public Jewish life in Russia and Ukraine. Post-Communist Jews, especially the young, are transforming religious-based practices into ethnic traditions and increasingly manifesting their Jewishness in public.
"The Protocols of the Elders of Zion" is almost certainly fiction, but its impact was not. Originating in Russia, it landed in the English-speaking world where it caused great consternation. Much is made of German anti-semitism, but there was fertile soil for "The Protocols" across Europe and even in America, thanks to Henry Ford and others.
Finalist for the National Jewish Book Award (History) Named one of the Best Books of the Year by the Economist and the East Hampton Star Shortlisted for the Mark Lynton History Prize Separating historical fact from fantasy, an acclaimed historian retells the story of Kishinev, a riot that transformed the course of twentieth-century Jewish history. So shattering were the aftereffects of Kishinev, the rampage that broke out in late-Tsarist Russia in April 1903, that one historian remarked that it was “nothing less than a prototype for the Holocaust itself.” In three days of violence, 49 Jews were killed and 600 raped or wounded, while more than 1,000 Jewish-owned houses and stores were ransacked and destroyed. Recounted in lurid detail by newspapers throughout the Western world, and covered sensationally by America’s Hearst press, the pre-Easter attacks seized the imagination of an international public, quickly becoming the prototype for what would become known as a “pogrom,” and providing the impetus for efforts as varied as The Protocols of the Elders of Zion and the NAACP. Using new evidence culled from Russia, Israel, and Europe, distinguished historian Steven J. Zipperstein’s wide-ranging book brings historical insight and clarity to a much-misunderstood event that would do so much to transform twentieth-century Jewish life and beyond.