Notes

1. Anthony Smith explains that nations need usable pasts, their uses being largely determined by the needs and preoccupations of present-day elites (see Smith “The ‘Golden Age’ and National Renewal” 37). 2. See Wilson 192–193. 3. See Schopflin’s useful and clear summary of four disagreements in the debate on nationalism in his book Nations, Identity, Power 3–4. 4. is also called “ Minor” and has been separated from “Lithuania Major” for centuries. During the press ban in Lithuania major, Lithuanian publications were printed in East Prussia and smuggled into Russia-controlled Lithuania. 5. “The Russians sought to convert the Lithuanians to the use of the Cyrillic alphabet by banning the printing of Lithuanian works in Latin characters. This aim was not realized, and the measure amounted to a prohibition of Lithuanian printing in Russia” (see Senn 5–6). 6. Katherine Payant refers to Michael Novak’s statement. Although she thinks that Novak underestimates the amount of literature produced by other white ethnic groups, she agrees that, compared to Jewish writers, non-Jewish white ethnics produced little. 7. American histories of immigration do not record the number of Jewish arrivals from Lithuania, since immigration stations recorded them either by country, Russia, or by nationality, Jewish. The Lithuanian historian Kapoþius claims that out of 252,594 residents of Lithuania who emigrated to the U.S. from 1899 to 1914, 13.4 percent were Jewish (27). 8. More on the plight of the Soviet Jewry can be found in Markowitz 404–405. 9. Lithuania lacks scholarly discourse on the issues of the Holocaust. However, discussions about the features of the Holocaust in the Baltic region have begun in the neighboring countries. The invitation to April 18–21, 2002, conference “Collaboration and Resistance during the Holocaust” in Stockholm and Uppsala, Sweden, states that, differently from other countries in Eastern and Central Europe, in the Baltic states, the “outbreak of war was preceded by a traumatic period of Soviet occupation that contributed to the idea that Jewish people supported the Communists.” The organizers of the conference claim that this is one aspect that makes the understanding of the Holocaust in the Baltic region a “vital research task” (Baltic Studies Newsletter #100–08). 10. The movement of Jewish secular Enlightenment. 11. The Yiddish socialist daily co-founded and edited by Cahan and other Litvaks in New York. 12. The Jewish Workers’ Federation of Russia and Poland founded in Vilna in 1897. 162 Aušra Paulauskienơ

13. Vilnius was captured by Poland in 1920 and remained under its control till 1940. 14. A teacher in the cheder, a religious elementary school for boys. 15. An Institution for Talmudic studies. 16. The Northwestern territory of the Russian empire where Jews were allowed to live. 17. A preacher who usually travels from town to town and gives sermons. 18. Trakai castle has been restored and houses a museum. 19. A religious elementary school for boys. 20. Sanders reveals that in early 1910s, McClure’s asked Cahan to write a series of sketches about the “striking economic success” of Jewish immigrants in America (417). Cahan later transformed those sketches into his famous novel, The Rise of David Levinsky (1917). 21. The surveys of refer to Kristijonas Donelaitis as a Protestant pastor and do not specify his denomination. More than one source, however, informs us that Lutheranism was dominant among Protestant Lithuanians in Eastern Prussia. 22. On December 22, 2001, University of Illinois Professor Richard Jensen started a discussion on H-Net about the notion of whiteness in relation to Europeans in America. This statement is taken from Jensen’s December 27, 2001, contribution to the discussion. 23. For an extended definition of nativism see Higham Strangers in the Land: Patterns of American Nativism 1860–1925 3–4. In one sentence, he claims that nativism “should be defined as intense opposition to an internal minority on the ground of its foreign (i.e., “un-American”) connections” (4). 24. Wolkovich-Valkavicius, who recorded most of the Lithuanian parishes in America in his three-volume Lithuanian Religious Life in America, does not have entries on Johnstown in his second volume devoted exclusively to Pennsylvania. Obviously, Johnstown’s Lithuanian community was not as numerous and influential as that of Shenandoah or Shamokin. However, in his “Introductory Essay,” Wolkovich admits that the “parish entries in this volume hardly encompass all the known immigrant settlements” (72). He notes that “as early as 1911 Fr. Antanas Milukas identified Lithuanians in Gallitzin, Hastings, Johnstown, and South Fork in the Altoona diocese” (72). Milukas estimated 2,000 Lithuanians in these four towns, Johnstown among them, of the Altoona diocese (72). 25. Jones, like many others, is not consistent in his misrepresentation of Lithuanians as Poles. Sometimes they are grouped with Russians and occasionally even acknowledged as themselves. “Between 1899 and 1910, Poles accounted for fully a quarter of the total immigration from Russia, and Lithuanians, Finns, and Russo-Germans together made up a similar proportion” (173). Obviously, these latter ethnic groups became, or should have become, conspicuous to American historians due to changes in immigration records after 1898.