History

On the 6th and 7th of April 1903, the first pogrom of Kishinev took place. Among the dozens and dozens of pogroms that were perpetrated in Eastern Europe between the end of the 19th century and the beginning of the 20th, it has a particular significance. Its repercussions were immediate and worldwide, and even today it still has symbolic value. On the anniversary of the massacre, we are publishing selected excerpts from ‘Days of Affliction’ – a crucial account by a direct witness who, as a doctor and director of the Kishinev hospital, was also an actor in the event.

After a long period of appropriation of Jewish space, but also of Jewish history and memory in Poland, Jakub Nowakowsk observes a new interest in Jewish history in Poland since the eighties. In recent years, the taboo on Jewish-Polish history seems to have been overcome.  However, a new issue is emerging through the current attempts to instrumentalize this history for the benefit of a whitewashed narrative marshaled by polish nationalism and championed at the highest levels of power. In the context of these major controversies, the author also recounts the difficult attempts to renew Jewish life in today’s Poland.

Simon Dubnow (1860-1941) was a historian-sociologist – died in the Riga ghetto – who made the history of the Jews a history of the mutations of the diaspora, spread out and organised around various centers. The Jewish nation is polycentric and, at the beginning of the twentieth century, it was necessary for him to grasp the new map of these centers in the modern era, to understand the tensions and balances, in a context of persecution, but also the obvious vitality of Judaism in the East. But, after the Holocaust and the establishment of the State of Israel, how can we understand the scattered community of modern Jews today? Bruno Karsenti, a century later, asks this question in conversation with Dubnow.

Argentina’s Jewish community is mainly an outgrowth of European Jewry. Just as the nation’s overall population was constituted by waves of migration from Europe – in particular Spain and Italy – Jews from Poland, Ukraine, Russia, Germany and France as well as a few from the Ottoman Empire and Spanish Morocco made the long way across the ocean, too. Researcher Jacqueline Laznow draws on culture, folklore, cuisine, and other sources to examine in this issue of K. Argentine Jewry’s integration in the New World.

The concept of “metaphysical antisemitism” was first used by Bernard Lazarus – notably to explain the sophisticated antisemitism of intellectuals and philosophers – before being used by Gershom Scholem and Hans Jonas to identify Heidegger’s antisemitism. It implies the conception of an alienated reality, within which the Jew and the Jewish worldview are fundamentally at fault.

When he was a child, Alain de Toledo thought that “Spanish” meant “Jewish”. Then, he realized that the Spanish he spoke at home was not the same as the one he was taught at school… In his story for K., through the evocation of his family’s destiny and the gradual awareness of the fate to which he belongs, he recounts what makes the singularity of a language and of the group of those who have carried it to the present day.

Paris’ Institut du Monde Arabe (Arab World Institute) is now hosting a new exhibition dedicated to “the Jews of the Orient.” Showcasing the art and material culture of Jews in the Middle East and North Africa, the exhibit has won plaudits in the French press for a deep and sensitive depiction of these vanished Jewish communities. The museum has nonetheless raised the hackles of some Arab intellectuals, who accuse it of “normalization” vis-a-vis the state of Israel, due to the presence of several artifacts on loan from Jerusalem’s Israel Museum. Denis Charbit, political scientist at the Open University of Israel, discusses the polemic, as well as the long silence on the Jews of the Arab world

The term “Israélite” has recently come back into the news following its repeated use by a polemicist-cum-presidential candidate in the French elections. However, the Israélite model that he claims to embody has nothing to do with the reality of what Israélitisme was. Through a vibrant tribute to Marcel Wormser, recently deceased, and to his father, Georges Wormser, Milo Lévy-Bruhl recovers the essence of this pre-war French Jewish phenomenon and discusses the reasons for its ultimate disappearance.

The “Diaspora” collection, founded by Roger Errera in 1971 at the French publishing house Éditions Calman-Levy, has been decisive in more than one way for the French public in general, and for French Jews in particular. For non-Jewish French people, it opened the best possible access to Judaism. For the Jews themselves, it represented an invaluable aid for re-understanding their diasporic situation after the Holocaust. By sketching a portrait of Roger Errera, Bruno Karsenti endeavors to bring out the new meaning of this diasporic position in post-Holocaust Europe. If persevering in exile is the characteristic of the Jewish people, and if this condition is modified without being vitiated by the existence of the State of Israel, then it is a singular political position that emerges.