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In Wien (1904 Bis 1938)

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In Wien (1904 Bis 1938) DISSERTATION Titel der Dissertation Literatur und Politik – Moderne jiddische Literatur und "Jiddischismus" in Wien (1904 bis 1938) Verfasser Mag. phil. Thomas Soxberger angestrebter akademischer Grad Doktor der Philosophie (Dr. phil.) Wien, 2010 Studienkennzahl lt. Studienblatt: A 092 379 Dissertationsgebiet lt. Studienblatt: Judaistik Betreuerin / Betreuer: Ao. Univ.-Prof. Mag. Dr. Klaus Davidowicz 2 Inhaltsverzeichnis Einleitung ………………………………………………………………………7 0.1 Moderne jiddische Kultur ……………………………………………………………...7 0.2 Zum Forschungsstand ………………………………………………………………….11 0.3 Erkenntnisinteresse und methodischer Zugang ……………………………………...13 Kapitel Eins: Jiddisch und Jiddischismus in Galizien und Wien (1904-1914) …………………………………………………………………………………........................18 1.1 Entstehung eines österreichischen Jiddischismus ……………………………………18 1.1.1 Die jiddische Sprache in Wien um 1904 ………………………………………………18 1.1.2 Nathan Birnbaum und der Verein „Jüdische Kultur“ …………………………………20 1.2. Die jiddische Sprache als Politikum: Die jüdisch-nationale Bewegung …………….25 1.2.1 Sprachpolitik und Politik in Cisleithanien ……………………………………………..25 1.2.2 Die österreichischen Volkszählungen und das Jiddische ……………………………...27 1.2.3 Der „Jüdische Klub“ im Reichsrat …………………………………………………….30 1.3. Jüdische Arbeiterbewegung in Österreich und das Jiddische ………………………32 1.3.1 Die Poale Zion in Wien ………………………………………………………………..35 1.3.2 Kaffeehaus-Bohème und jüdische Exil-Politik ………………………………………..37 1.3.3 Russische und galizische Bundisten in Wien ………………………………………….38 1.4. Eine literarische Jugendbewegung: „Jung –Galizien“ ………………………………39 1.4.1 S. J. Imber .…………………………………………………………………………......40 1.4.2 Mejlech Chmielnitzky ………………………………………………………………....41 1.5. Jiddische Literatur in Wien vor dem Ersten Weltkrieg ……………………………..42 1.5.1 Jiddische Journalisten in Wien …………………………………………………………43 1.5.2 Das „Nathan-Birnbaum-Komitee“ ……………………………………………………..45 Kapitel Zwei: Der Erste Weltkrieg und die Entstehung der Ersten Republik (1914-1919) ………………………………………………………………………………..47 2.1 Der Krieg und das jiddische Kulturleben …………………………………………….47 2.2 Jiddische Presse in Wien: Die Jüdisch-Nationalen ………………………….……….50 2.2.1 Zur Geschichte der jiddischen Presse in Wien ………………………………………..50 2.2.2 Der Verleger Max Hickl ………………………………………………………………52 2.2.3 Die jiddische Tageszeitung „Viner morgentsaytung/Wiener Morgen-Zeitung“ ……..53 2.2.4 Die „Vokhentsaytung far folk, land un shprakh“ ……………………………………..58 2.3 Jiddische sozialistische Presse und jiddische Literatur in Wien ……………………64 2.3.1 „Der Yudisher Arbeyter“ ……………………………………………………………...64 3 2.3.2 „Der Veker“ …………………………………………………………………………...65 2.3.3 „Avangard“ …………………………………………………………………………...66 2.4 Jiddisch als „Kultursprache“ in Wien ………………………………………………...67 2.4.1 Die Anerkennung der jiddischen Sprache ……………………………………………...67 2.4.2 S. J. Imber, seine Zeitschrift und der Verlag „Nailand“ ………………………………69 2.4.3 Jiddische und hebräische Schiftsteller in Wien nach dem Ersten Weltkrieg ………....72 2.4.4 Jiddisches Theater in Wien als „nationale Kulturaufgabe“ …………………………...74 2.4.5 „Ost und West“: Jiddischer Film in Wien ……………………………………………..82 Kapitel Drei: Jiddisch und die radikale jüdische Arbeiterbewegung Wiens …………………………………………………………………………………………………86 3.1. Die jiddische Linke in Wien, 1917-1922 ………………………………………………86 3.1.1 Poale Zionisten und Bundisten in Wien: Eine kurze Geschichte der Parteispaltungen ..87 3.1.2 Jüdischer Kommunismus in Wien: 1919/20 …………………………………………...94 3.1.3 Jüdischer Kommunismus in Wien: 1921/22 …………………………………………...97 3.1.4 Der Danziger Parteitag der „Linken Poale Zion“ 1922 ………………………………..99 3.2. Die Linke Poale Zion und das Jiddische …………………………………………….104 3.2.1 Jiddisch im Parteileben der Linken Poale Zion ……………………………………...104 3.2.2 Jiddische Hilfsstelle in Wien und die Linke Poale Zion ……………………………..106 Kapitel Vier: Schreibtischrevolutionäre? Die jiddischen Schriftsteller Wiens und die Rätebewegung der Ersten Republik ……………………………………109 4.1. Jiddische Schriftsteller aus der jiddischen Linken …………………………………109 4.1.1 Der Kreis um Moses Silburg …………………………………………………………109 4.1.2 Alexander Chaschin ………………………………………………………………….112 4.1.3 Moses Liwschitz ……………………………………………………………………..114 4.2 Der Verlag DER KWALL ……………………………………………………………116 4.2.1 Politische Hintergründe der Verlagsgründung ………………………………………117 4.2.2 Ökonomischer Hintergrund der Verlagsgründung ………………………………......118 4.3. Die „Kooperative Abteilung Kritik beim Verlag Der Kwall“ …………………… 123 4.3.1 Die Zeitschrift „Kritik ……………………………………………………………… 124 4.3.2 „Was ich euch zu sagen habe“: Moses Silburgs Auffassungen von jüdischer Kultur ..128 Kapitel Fünf: Die „Krise“ der modernen jiddischen Kultur Wiens (1922- 1938) …………………………………………………………………………………….....135 5.1 Das Jiddische im Wien der zwanziger Jahre ……………………………………….135 5.1.1 Jiddische und hebräische Schriftsteller in Wien zu Mitte der zwanziger Jahre ……..136 5.1.2 Die Haltung der Poale Zion in der Sprachenfrage zu Ende der zwanziger Jahre ……138 4 5.2 Die Schriftstellergruppe um Max (Mendel) Neugröschel …………………………..143 5.2.1 Ein gescheiterter Neubeginn: Die Zeitschrift „UNHOIB“ …………………………..143 5.2.2 „Jüdischer Kulturkreis“ und die Zeitschrift „Yidish“…………………………………147 5.2.3 Der kommunistische Journalist Sigmund Löw ………………………………………152 5.3 Die „Vereinigung der hebräischen und jiddischen Presseberichterstatter“ ………155 5.4 Die Krisensituation des letzten Jahrzehnts (1928-1938) …………………………...158 5.4.1 „Tsushtayer“, Lemberg-Wien ………………………………………………………..160 5.4.2 Jiddische Verlagstätigkeit in Wien …………………………………………………..165 5.4.3 Das Ende im Jahr 1938 ……………………………………………………………….166 Kapitel Sechs: Jiddische Philologie als eine Wissenschaft des „Nation Building“ ………………………………………………………………………………….168 6.1 Jiddisch und jüdische Nation …………………………………………………………168 6.1.1 Matthias Mieses ……………………………………………………………………...170 6.1.2 Ber Borochow und der „Borochowismus“ …………………………………………..172 6.2 Jiddische Sprachwissenschaft in Wien ……………………………………………….176 6.2.1 Alfred Landau und Bernhard Wachstein …..………………….………………….......176 6.2.2 Die „Gesellschaft der Freunde des Jüdischen Wissenschaftlichen Instituts“ ………..177 Resümee: Literatur und Politik …………………………………………..................179 Literaturverzeichnis ……………………………………………………………………192 Anhang: Literaturbeispiele ….…………………………………………………………..199 Kurzfassung ……………………………………………………………………………....223 Abstract …………………………………………………………………………………….225 Lebenslauf …………………………………………………………………………………227 5 6 Einleitung 0.1 Moderne jiddische Kultur In dieser Arbeit versuche ich, die jiddische Literaturszene in Wien von ihren erste Anfängen – die ich um das Jahr 1904 ansetze – bis zur ihrer Zerstörung im Gefolge des Jahres 1938 in ihrem politischen Kontext zu rekonstruieren. Die Entstehung eines jiddischen Literaturlebens in Wien ist nur ein kleiner Teil einer umfassenden politischen und kulturellen Entwicklung im jüdischen Leben zu Beginn des vorigen Jahrhunderts. Am Ende des neunzehnten und zu Beginn des zwanzigsten Jahrhunderts machte die Kultur des osteuropäischen Judentums eine dynamische Entwicklung durch, die eng mit der Umgangssprache der Mehrheit der jüdischen Bevölkerung Osteuropas verbunden war. Eine Sprache, die bisher in abwertender Weise als „Jargon“ oder als „jüdisch-deutscher Dialekt“ und ähnliches bezeichnet und in der Tradition der Haskalah nicht nur als Zeichen, sondern geradezu als die Ursache für kulturelle Rückständigkeit betrachtet worden war, entwickelte sich zu einem Medium moderner Kommunikation. Innerhalb eines kurzen Zeitraums entstanden in dieser Sprache eine moderne Literatur, ein ausdifferenziertes Pressewesen und ein populäres Theater.1 Um 1900 begann man die Sprache, die auch für die Generation ihrer ersten Klassiker dem allgemeinen Sprachgebrauch folgend noch „der yidisher zhargon―2 (der jüdische Jargon) gewesen war, schlichtweg als „di yidishe shprakh―, also als „die jüdische Sprache“ zu bezeichnen. Dieser Sprachname wurde zu dieser Zeit als „Jiddisch“ über das englische „Yiddish― ins Deutsche übernommen.3 Zunehmend beanspruchten jüdische Intellektuelle für die jüdische „Volkssprache“ den Rang einer „Kultursprache“, die als solche auch höhere Bildungsaufgaben übernehmen sollte.4 Als „Volkssprache“ trat Jiddisch, der verachtete „jüdisch-deutsche Dialekt“, sogar in direkte Konkurrenz mit der hebräischen Sprache, die zur selben Zeit ebenfalls eine Modernisierung durchmachte. Wo aber Hebräisch eine Sprache intellektueller Eliten war, konnte Jiddisch beanspruchen, die Massen des Volkes hinter sich zu haben. Als Medium einer populären 1 Für einen Überblick siehe etwa Emanuel Goldsmith: Modern Yiddish Culture, New York 1997; David E. Fishman: The Rise of Modern Yiddish Culture, Pittsburgh 2005. 2 Hans Peter Althaus: Ansichten vom Jiddischen in Literatur und Presse, Trier 1993. Für die Transkription jiddischer Begriffe verwende ich die YIVO-Umschrift. 3 Hans Peter Althaus: Zocker, Zoff und Zores. München 2002, 118. 4 Joshua A. Fishman: Attracting a following to high culture functions for a language of everyday life, in: [ders.], Yiddish: Turning to Life, Amsterdam/Philadelphia 1991, 255-283. 7 Massenkultur wurde es zwar nicht unbedingt im Prestige dem Hebräischen gleichgestellt, war aber zunehmend ein Faktor, mit dem auch seine Verächter rechnen mussten, vor allem, nachdem das Jiddische zur Sprache einer bedeutenden jüdischen Arbeiterbewegung wurde. Die jüdische Gemeinde Wiens war zu Ende des 19. Jahrhunderts zu einer der größten Europas geworden. Ihre Führungselite wurde von einem deutschsprachigen Bürgertum dominiert, das den „jüdischen
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