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Кулуары конференции

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Открыта: 11-03-2002
Адрес автора: lit.writer.1a2b3c-owner@subscribe.ru

Автор
Сергей Прохоров

Статистика

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Кулуары конференции


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КУЛУАРЫ КОНФЕРЕНЦИИ
«ЭВОЛЮЦИЯ ТЕКСТА
В ТРАДИЦИОННЫХ И СОВРЕМЕННЫХ КУЛЬТУРАХ»
Кафедра литературы
Коломенского государственного педагогического института

Выпуск – 10.

УВАЖАЕМЫЕ КОЛЛЕГИ!



Alexis Hofmeister
Simon-Dubnow-Institute
University of Leipzig
A JEWISH KULTURKAMF IN A CITY OF THE RUSSIAN EMPIRE

1. Jewish Urbanity in a multiethnic city
Odessa, founded in the aftermath of a successful naval campaign against the Ottomans
in the late eighteenth century, thanks to an unusual coincidence of geographic,
political, economic and social forces, which met at the Northern banks of the
Black Sea began to flourish to an unprecedented extend in the context of the
Russian Empire.
Throughout its early development, the seaport-city continued to enjoy royal favour
of the Tsars. The granting of the free port status to Odessa did much to attract
merchants, which brought additional goods and capital. The city was perfectly
suited to serve the take-off of the Ukrainian grain trade, which only increased
its importance throughout the nineteenth century.
German religious dissenters, Greek and Armenian refugees from the Ottoman Empire,
French and Italian merchants were among the inhabitants of Odessa as well as
the never ending stream of migrants from the Russian interior. They all came
to the growing city thanks to tax reductions, outright grants of land and the
desire to share the profits of the expanding trade.
Before the turn of the century Odessa could function as a bridge in a Jewish
as well as in a non - Jewish context. This was true not only because of its special
and very  favourable topographical site. It was among the most “westernised”
Jewish communities in the empire of the Romanov’s, but unlike Moscow or St. Petersburg
it was situated in the Pale of Jewish settlement, where the majority of the Jewish
people was concentrated. The pogroms in the southern provinces of the Empire,
which followed the assassination of Tsar Alexander II. in 1881 mark the end of
a first phase of flowering of the Jewish community of the city, which at that
time was attracted by municipal reform and individual efforts of an enlightened
local leadership. The Russian-Jewish intelligentsia of that time, which had began
to supplant the German-speaking Galician elite of the beginning of the century
can be called an original product of the typical circumstances of the largest
city inside the area of Jewish settlement in the Russian Empire.
In the last third of the nineteenth century not only the grain trade, the main
driving force of Odessas economy, suffered a series of serious reverses, but
the nearly hundred year tradition of liberal government came to an end. The majority
of the Jewry of Odessa, whose numbers were still growing thanks to immigration
and a high birth - rate was now caught in poverty and in a climate of administrative
discrimination. Political movements expressing protest were nevertheless only
a small force at the turn of the century.
The social basis of the famous Odessa Hovevei Zion, the Zion Lovers, was the
small middle class, which played a dominant role in national rebirth. On the
other end of the political scale the Bund was channelling the revolutionary energy
of Odessa Jews into the strike of 1903.

2. Jewish Intellectuals as national thinkers

The history of the creation of the “literary” language of modern Hebrew could
not be written without a chapter on Odessa as well as the beginnings of European
Zionism are unthinkable without this city. The biographies of Bialik, Ginzburg/Ahad
Ha’am, Ussishkin, Dizengoff and Jabotinsky which are narrowly connected with
Odessa can serve as an example. The city attracted Dubnow, Abramovich (sometimes
mixed with his  own most famouzs literary figure: Mendele Moikher S’forim), Rabinovich
(Sholem Alekhem) and Tchernikhovsky. The members of its communal and supraregional
organisations reflected a broad spectrum of political tendencies among the leadership
of Russian Jews. In the Odessa branch of the Society for the promotion of education
among the Jews of Russia (= O.P.E.) leading Zionists of Odessa meet with their
non - Zionist counterparts. The personal conflicts of the regional O.P.E.- branch
mirrored tendencies, which were typical for the Russian Jewry at that time. The
multilinguality of the so called "Sages of Odessa" was paralleled by the multilingualism
of the city.

3. The educational sector and the language – conflict as generational conflict
At the time Simon Dubnow arrived in Odessa, Morgulis, a leading figure of the
Odessa maskilim was engaged since more than twenty years in a struggle to implement
his educational and social ideas among in the Jewish community. In Dubnow’s understanding
the educational activities of men like Morgulis are lacking the neccessary cultivation
of a distinct Jewish consciousness or “internal enlightment” as he called the
fostering of a national spirit . In a struggle over the orientation of the schools,
organised by the Odessa branch of the O.P.E., called kulturkampf by Dubnow, he
describes the issue of the bitter battle with the phrase “Jewish or Russian school
for the Jews?”. Dubnow accused Morgulis’ generation or at least a part of it
of national treason by judging its political standing according to their position
vis-à-vis the Hebrew language and literature.

In my paper I will try to show how conflicts like this in the well established
sector of Jewish “self – help” - organisations in Odessa can serve as indicator
for a secular understanding of ethnicity in one of the biggest Jewish cities
of the pale.


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