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Jewishness in Russian Culture Studia Judaeoslavica Jewishness in Russian Culture Studia Judaeoslavica Edited by Alexander Kulik (The Hebrew University of Jerusalem) Editorial Board Israel Bartal, The Hebrew University of Jerusalem Lazar Fleishman, Stanford University Heinz-Dietrich Löwe, University of Heidelberg Alexei Miller, Russian Academy of the Sciences/Central European University, Budapest Benjamin Nathans, University of Pennsylvania Yohanan Petrovsky-Shtern, Northwestern University Moshe Taube, The Hebrew University of Jerusalem VOLUME 7 The titles published in this series are listed at brill.com/sjs Jewishness in Russian Culture Within and Without Edited by Leonid F. Katsis Helen Tolstoy Translated from Russian by Elen Rochlin LEIDEN • BOSTON 2014 Library of Congress Cataloging-in-Publication Data Jewishness in Russian culture : within and without / edited by Leonid F. Katsis, Helen Tolstoy ; translated from Russian by Elen Rochlin. pages cm. – (Studia Judaeoslavica ; Volume 7) Includes bibliographical references and index. ISBN 978-90-04-26161-7 (hardback : alk. paper) – ISBN 978-90-04-26162-4 (e-book) 1. Jews in literature. 2. Russian literature–History and criticism. 3. Russian literature–Jewish authors. 4. Antisemitism–Russia. I. Katsis, L. F. (Leonid Fridovich), editor of compilation. II. Tolstaia, Elena, editor of compilation. III. Tolstaia, Elena, editor of compilation. Akim Volynsky and his Jewish cycle. PG2988.J4J49 2014 891.709'8924–dc23 2013029080 This publication has been typeset in the multilingual “Brill” typeface. With over 5,100 characters covering Latin, IPA, Greek, and Cyrillic, this typeface is especially suitable for use in the humanities. For more information, please see www.brill.com/brill-typeface. ISSN 1876-6153 ISBN 978-90-04-26161-7 (hardback) ISBN 978-90-04-26162-4 (e-book) Copyright 2014 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Global Oriental, Hotei Publishing, IDC Publishers and Martinus Nijhof Publishers. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill NV provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. Fees are subject to change. This book is printed on acid-free paper. CONTENTS List of Contributors . vii Introduction: Judaica Rossica—Rossica Judaica . 1 Leonid F. Katsis, Helen Tolstoy PART ONE JEWS SPEAK TO THE EMPIRE— THE EMPIRE CREATES ITS IMAGE OF THE JEW 1. The Jewish Elite in the Russian Empire of the Late 18th – Early 19th Centuries: Toward a Rhetoric of Self-Presentation. 21 Olga Minkina 2. “Diabolic Delight”: New Materials to the Jewish Theme in Russian Romanticism . 33 Mikhail Weisskopf PART TWO THE SILVER AGE AND THE JEWS 3. Akim Volynsky and His Jewish Cycle . 53 Helen Tolstoy 4. The Drama of Faith and the National Question in Russian-Jewish Playwrights (1880–1910). 75 Galina Eliasberg 5. A Philo-Semitic Narrative in the Anti-Semitic Discourse: The Case of Vyacheslav Ivanov . 93 Vladimir M. Paperni vi contents PART THREE THE RUSSIAN-JEWISH DIALOG IN REVOLUTION YEARS 6. Reection through Revolution: M.O. Gershenzon’s Side in the Correspondence from Two Corners .................................. 109 Brian Horowitz 7. The Discussions on Fedor Dostoevsky at the Moscow Branch of the St.-Petersburg “Free Philosophic Association” as a Russian-Jewish Dialogue . 123 Leonid F. Katsis PART FOUR THE TWENTIES: STRATEGIES OF SALVATION 8. Assimilation or Cultural Encounter? The Picaresque in G. Bogrov’s Notes of a Jew and I. Ehrenburg’s The Stormy Life of Lasik Roitschwantz.................................................. 135 Olaf Terpitz 9. “… We Must Save Our People” (On an Unrealized Project for a Russian-Jewish Weekly in Pre-War Paris) . 149 Vladimir Khazan PART FIVE OLD STEREOTYPES REEMERGE IN NEW GUISES 10. Anti-Semitism and the Vampire Theme . 165 M.P. Odessky 11. The ‘Khazar’-‘Varangian’ Dialogue in Dmitry Bykov’s ZhD: Some Psychoanalytical Observations . 175 Andrei Rogatchevski 12. The Darkness of Babylon: A Russian-Jewish-Israeli Experience in Visionary Journeys of Mikhail Gendelev. 185 Sergei Shargorodsky NameIndex............................................................. 205 LIST OF CONTRIBUTORS Galina Eliasberg, Russian State University for the Humanities, Moscow, Russia Brian Horowitz, Tulane University, New Orleans, LA, USA Leonid Katsis, Russian State University for the Humanities, Moscow, Russia Vladimir Khazan, Hebrew University, Jerusalem, Israel Olga Minkina, The European University, Saint-Petersburg, Russia M.P. Odessky, Russian State University for the Humanities, Moscow, Russia Vladimir M. Paperni, University of Haifa, Haifa, Israel Andrei Rogatchevksi, University of Glasgow, Glasgow, UK Sergei Shargorodsky, Kiev, the Ukraine Olaf Terpitz, University of Vienna, Vienna, Austria Helen Tolstoy, Hebrew University, Jerusalem, Israel Mikhail Weisskopf, Hebrew University, Jerusalem, Israel INTRODUCTION: JUDAICA ROSSICA—ROSSICA JUDAICA Leonid F. Katsis (Russian State University for the Humanities, Moscow) Helen Tolstoy (Hebrew University, Jerusalem) Recent years have seen a sharp increase in the number of studies of both Russian Jewish literature and of the role of Jews in Russian literature. These studies seem to be in growing need of an institutional framework. On the one hand, Russian Jewish literature can be studied under the rubric of Judaica, as a Jewish literature in a non-Jewish language, similar to the Ger- man Jewish, French Jewish, or Polish Jewish literatures. On the other hand, the role of Jewish writers in Russian literature, even those whose works abound in Jewish images and motifs, can be described within the framework of Russian literary history or the poetics of Russian literature. This is the case, for instance, when it comes to the work of Isaak Babel. However, schol- arly research in the eld is hampered by problems stemming from a lack of interdisciplinary fellowship or mutual understanding; even a palpable lack of interest in the work or research topics of other scholars is remarkably common. In our opinion, this is the result of a basic asymmetry inherent in Judeo-Christian relations. A Jew can get along without being acquainted with Christianity, whereas a Christian must necessarily take the Old Testa- ment into account. Similarly, an author of Jewish origin writing in a non- Jewish language has most probably mastered the language and the cultural codes of the surrounding milieu. But in addition, such an author also knows a Jewish language or languages, is versed in Jewish literature written in at least one of these languages, and, very likely, is aware of other Jewish litera- tures written in non-Jewish media, which are accessible to him or her in the original or in translation. Or, even if the Jewish author does not have com- mand of any other languages, he or she still resorts to a national historical memory independent of the historical memory of the surrounding ethnos. But titular cultures normally disregard the historical and cultural mem- ory of their national minorities. This does not necessarily impede the recep- tion of Jewish writings, whatever their authors’ location on the literary scene. Quite the opposite is true: a Jewish writer can play on the double 2 leonid f. katsis and helen tolstoy entendre of Biblical passages, which are interpreted in mutually divergent ways in the Jewish and Christian tradition. A Jew may hide the immediate impulse to write, which can add depth to a work or make it enigmatic. Alternatively, a Jewish author may conceal a general political motif, masking it as a peculiarly Jewish concern. A story by Isaak Babel is a case in point. The plot revolves about a “Black wedding”—a wedding of two paupers—depicting the proceeding as an exotic instance of Jewish lore. Historically, such a “Black wedding” actually occurred, and was widely publicized in Odessa’s newspapers. The wedding took place in September 1918, when Odessa, after a short period of Red Terror, came under the control of Denikin’s Dobrovol’cheskaya Army. The Jews of Odessa were in dread of the approaching Ukrainian armies, famous for their anti-Semitic brutality, to say nothing of what was to be expected in case of the return of the Bolsheviks. The “Black wedding” was supposed to prevent the catastrophe. The tragic political context of the 1918 ritual became unmentionable after the establishment of Soviet rule, but unspoken it remained a familiar memory among the Jews of Odessa when Babel’s story appeared in 1923. Wherever the titular non-Jewish press and the Jewish one coexist, the writings of the respective authors subsist in non-overlapping spaces. In Russia, it was possible for Russian Jewish authors’ work to be reviewed both in the Russian and the Russian Jewish press, as well as in Yiddish and Hebrew periodicals. The non-Jewish readers’ and critics’ near total ignorance of the Jewish world and its realities rendered whole strata of Russian Jewish literature unreadable or misunderstood by the Russian public. Sometimes, Jewish motifs were borrowed by the titular literature with decorative aims, or else were jumbled, or even intentionally presumed to have negative connota- tions they did not actually possess. It is against this
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