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Arthur Ruppin and the Production of the Modern Hebrew Culture

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Arthur Ruppin and the Production of the Modern Hebrew Culture Tel Aviv University The Lester & Sally Entin Faculty of Humanities The Shirley & Leslie Porter School of Cultural Studies Arthur Ruppin and the Production of the Modern Hebrew Culture THESIS SUBMITTED FOR THE DEGREE “DOCTOR OF PHILOSOPHY” by Etan Bloom SUBMITTED TO THE SENATE OF TEL AVIV UNIVERSITY (1st December, 2008) This work was carried out under the supervision of Prof. Itamar Even-Zohar Prof. Sander Gilman אוניברסיטת תל-אביב הפקולטה למדעי הרוח ע"ש לסטר וסאלי אנטין בית הספר למדעי התרבות ע"ש שירלי ולסלי פורטר ארתור רופין וייצור התרבות העברית המודרנית חיבור לשם קבלת התואר "דוקטור לפילוסופיה " " מאת איתן בלום הוגש לסנאט של אוניברסיטת תל-אביב (1 בדצמבר 2008) עבודה זו נעשתה בהדרכת פרופ' איתמר אבן- זהר פרופ' סנדר גילמן For my beloved Sharon and Lili Acknowledgments I would like to acknowledge and thank those people who helped me write this work. My thanks first go to Prof. Itamar Even-Zohar, who has been my mentor ever since I began my studies at the University of Tel Aviv. I am indebted to him not only for inspiring, amazing and amusing me with his vast knowledge and wisdom, but also for demonstrating to me the practice of intellectual integrity. Similarly, my deep appreciation goes to Prof. Sander L. Gilman for providing me a new vivid critical perspective of Jewish history and identity and for his invaluable advice and support throughout all the stages of my research. I thank him for the many fertile insights along the crossroads of my journey. My thanks go wholeheartedly to the most inspiring Dr. Magdalena Drexl, for her hospitality, constructive criticism, and for her resurrecting transcription of Ruppin’s German handwriting. I would also like to thank my linguistic editor, Mrs. Aliza El-Dror, for her kindness, as well as for her extremely thorough and professional work. I deeply appreciated the time she spent reviewing and uplifting my English. Ever since I started my research work, Mr. Menashe Ida and Dr. Yuval Amit were always there to lend a helpful ear to my long experimental speeches and to offer their highly valuable comments. Special thanks go to these dear friends. Those who have helped me over the years in bringing my research to fruition are too numerous to mention, although I also would like to acknowledge Prof. Yehuda Nini for his wise hints and encouragements, Prof. John Milfull for his valuable comments and friendly correspondence, and Dr. Snait B. Gissis for her constant support and encouragement. I would like to thank the Unit of Culture Research faculty and staff for the most pleasant and fruitful years of learning and study, and in particular to Prof. Gideon Toury and Prof. Rakefet Sela-Sheffy for their guidance and nurture, as well as the most efficient secretaries of the unit, Ms. Lea Goldman and Ms. Revital Zipori who made the whole bureaucratic process as smooth as possible. I sincerely appreciate all the help I received from members of the Tel Aviv University Faculty of Humanities and the School of Cultural Studies. I could not have pursued my research without the Tel Aviv University Presidential Scholarship. I am obliged to Prof. Dan Diner for the unforgettable stay at the Simon Dubnow Institute for Jewish History and Culture, as well as to the most hospitable University of Leipzig and to the IQN-Program of DAAD, for enabling me to study and research for almost three years in Leipzig, Berlin, Bochum and Amsterdam. I wish to thank Dr. Stephan Wendehorst (Deputy to the Director) for his most kind help, as well as the SDI faculty, staff and guest scholars, among them Dr. Karina Pfützner, Ms. Marion Hammer, Ms. Grit N. Scheffer, Dr. Veronika Lipphardt, Dr. Miriam Ruerup, Dr. Tobias Brinkmann, Dr. Omry Kaplan-Feuereisen, Dr. Omar Kamil, Prof. Yechiam Weitz, Mr. Kelvin Crombie and Prof. Todd M. Endelman. I am thankful for the multifarious assistance of the following colleagues and friends: Ms. Astrid Gottwald, Mr. Herzl Schubert, Mr. Jörg Eckhardt, Dr. Benjamin Baader, Dr. Uwe Hossfeld, Dr. Amnon Raz-Karkotzkin, Dr. Ari Barell, Prof. Raphael Falk, Dr. Denis Sweeney, Dr. Yitzhak Laor, Mr. Yosef El-Dror, Dr. Eran Rolnik, Dr. Ofer Nur, Dr. Boaz Neumann, Dr. Dafna Hirsch, Mr. Haggai Ravid, Mr. Doron Ashkenazi, Prof. Luisa Passerini, Prof. Mitchell B. Hart, Prof. Derek Penslar, Prof. Richard Whatmore, Prof. Todd Presner, Prof. Ruth Pierson, Prof. Steven E. Aschheim, and Ms. Chantal Osterreicher. I am perpetually grateful to my father, Yehuda (Leon) Bloom, who was always the first reader and linguistic editor of each draft, and to my mother Alegria, for her immense love and support. Finally, I want to warmly acknowledge my sister, Limor, and my beloved brothers, Gadi, Ilan, and Gilad. Etan Bloom, September 2009 i Table of Contents ……..i-v 1. Introduction ……..1-26 1.1 The Conceptual Framework ……..2 1.1.1 Repertoire, Habitus and Culture Planning 1.1.2 Cultural Identity 1.1.3 Modern Hebrews 1.1.4 The Symmetrical Opposition 1.2 History and Historiography ……..10 1.2.1 The Historiography of the Second Aliyah (1903-1914) 1.2.2 Ruppin’s Activities: An Overview 1.2.3 Ruppin’s Ambiguous Position in Zionist Historiography 1.3 The Main Questions of the Research ……..23 1.4 Sources ……..24 1.4.1 Ruppin’s published Diaries and Alex Bein’s portrayal of him 2. Cultural Identity ……..27-49 2.1 The Culture space of Ruppin’s Childhood and Youth 2.2 The Relationship of “The Father” to his father 2.3 The Fear of becoming a Greedy Jew 2.4 The Janus-Faced Message of the German Repertoire 2.5 Auto-Stereotyping and Self-Differentiation 3. Weltanschauung ……..50-135 3.1 The Sources of Ruppin’s Weltanschauung ……..50 3.1.2 The Weichensteller and the Internalization of Academic Stereotypes 3.1.3 The Krupp [Haeckel] Prize and Ruppin’s Breakthrough 3.1.3.1 Haeckel 3.1.3.2 The Prize 3.1.4 Volk, Nature and the Cultural Position of the Jew 3.1.5 The German Youth Movement and the Improvement of the Volk 3.2 Ruppin’s “Modern Weltanschauung” ……..71 3.2.1 The Importance of Quality over Quantity 3.2.2 The Collapse of Religion 3.2.3 The Importance of the Übermensch and the State 3.2.4 “Continuität des Keimplasmas” as the “Spiritual” Tradition of the Volk 3.3 “Einen Stich ins Herz” – Rejection and Conversion to the Option of Zionist Identity ……..79 i ii 3.4. First Role in the Production of the Modern Hebrews – Ruppin and the Rise of Zionist Statist-ics ……..84 3.4.1 Statistics and the Unification of the Jews 3.5 Ruppin’s Analysis of Judaism ……..92 3.5.1 Juden der Gegenwart 3.5.2 Orthodox Judaism and Hassidut 3.5.3 The ‘Mercantile Instinct’ of the Jewish Race 3.5.4 The Meaning of Agriculture 3.6 The Medicine: Segregation of the Jewish Volk ……..102 3.6.1 The [Ashkenazi] Jews as non-Semites 3.6.2 The Change in the concept of the Urjude 3.7 The Differentiation of the Sephardic and Oriental Jews ……..112 3.7.1 The Difference in the Language and the Racial Affinity 3.7.2 The Intellectual Difference and the Environmental Factor 3.7.3 The Biological Difference: Ruppin, Hygiene and Race 3.7.4 Conclusion: Semitic-Sephardic-Oriental Degeneration and Indo-Germanic-Ashkenazi Regeneration 3. 8 Ruppin’s Method of “Science” ……..121 3.8.1 The Theory of Instinctual Objectivity 3.8.2 Ruppin’s Empiricism 3.8.3 Ruppin’s Academic Field 3.9 The End of Theory ……..134 4. From Theory to Practice: The German Nexus ……..136-181 4.1 From Muscular Judaism to the Maccabean Type 4.1.1 The transfer of European models to the Modern Hebrew Repertoire: the case of the Maccabeans 4.2 Ruppin and the German Zionists ……..145 4.2.1 “Spiritual” “Political” and “Practical”: Stages of Nation Building 4.2.2 The German Zionists perception of their role in Zionism 4.2.3 Ruppin’s Nomination 4.2.4 The Transformation from Political/Diplomatic Zionism to Practical Zionism 4.3 The German Zionists and their Relation to Palestinian-Zionism ……..152 4.3.1 West European and East European Zionists 4.3.2 German Zionists, Cultural Identity and Nationalism 4.3.3 German Zionists and the German-Jewish liberal tradition 4.3.4. The Model of Transformative Philanthropy 4.4 German Zionists and Colonialism ……..166 4.4.1 Otto Warburg as a German patriot Zionist and Colonialist 4.4.1.1 The Interaction between Ruppin and Warburg 4.4.2 Franz Oppenheimer and the transfer of the Die Siedlungsgenossenschaft (the cooperative settlement) 4.4.3 Ruppin and German Colonialism 4.5 Germany and pre World War I Palestinian Zionism ……..180 ii iii 5. Practice ……..182-429 5.1 The Transfer to Palestine ……..182 5.1.1 Centralization; Accumulation of the Statist Capital 5.1.2 The Speed Dimension 5.1.3 The Anonymity of the Culture Planner and Planning 5.1.4 National Ownership and the model of Inner Colonialism 5.1.5 Relations between Ruppin and Ussishkin 5.1.6 The Main Points of Ruppin’s Plan 5.1.7 Land Purchasing 5.1.7.1 The System of Groups as a Tool for Expansion 5.1.8 The Borders of the Modern Hebrew Social Space 5.2 The Selection of Human Material for Palestine ……..208 5.2.1 “Enthusiasm” as “vital force” 5.2.2 The Training Farm at Kineret and the Rise of the First Collective Group (kevutza) ……..212 5.2.3 “Making Aliyah with ‘a big noise’ and leaving it secretly:” The Cultural Identity of the Young Second Aliyah Immigrants ……..216 5.2.3.1 Religious Ministrants 5.2.3.2 Level of Education 5.2.3.3 Organization and Mobility 5.2.3.4 Ideology as the Reason for Immigration 5.2.3.5 Ideological Confusion 5.2.3.6 Messianic Marxism; Zionism as a Völkisch religion 5.2.3.7 Conclusion: the Cultural Identity of the Second Aliyah Youngsters 5.2.3.7.1 The Two Phases of the Second Aliyah 5.2.3.7.1.1 The First Phase of the Second Aliyah (1903-1908) 5.2.3.7.1.2 The Second Phase of the Second Aliyah (1908-1918) 5.2.4 The Impact of the Palestine Office on the Workers ……..238 5.2.4.1 “Contract Groups” and “Conquest Groups” 5.2.4.2 The First Stage of Kineret 5.2.4.3 The Emergence of the First Collective Group: Degania 5.2.4.4 The Collective Group System as a Transitional Space and Phase 5.2.5 Ruppin’s Models for Organizing the Social Field ……..246 5.2.5.1 The Instilling of “statist[ic] consciousness” 5.2.5.2.
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