Provides a comprehensive history of Soviet Jewry during World War II At the beginning of the twentieth century, more Jews lived in the Russian Empire than anywhere else in the world. After the Holocaust, the USSR remained one of the world's three key centers of Jewish population, along with the United States and Israel. While a great deal is known about the history and experiences of the Jewish people in the US and in Israel in the twentieth century, much less is known about the experiences of Soviet Jews. Understanding the history of Jewish communities under Soviet rule is essential to comprehending the dynamics of Jewish history in the modern world. Only a small number of scholars and the last generation of Soviet Jews who lived during this period hold a deep knowledge of this history. Jews in the Soviet Union, a new multi-volume history, is an unprecedented undertaking. Publishing over the next few years, this groundbreaking work draws on rare access to documents from the Soviet archives, allowing for the presentation of a sweeping history of Jewish life in the Soviet Union from 1917 through the early 1990s. Volume 3 explores how the Soviet Union's changing relations with Nazi Germany between the signing of a nonaggression pact in August 1939 and the Soviet victory over German forces in World War II affected the lives of some five million Jews who lived under Soviet rule at the beginning of that period. Nearly three million of those Jews perished; those who remained constituted a drastically diminished group, which represented a truncated but still numerically significant postwar Soviet Jewish community. Most of the Jews who lived in the USSR in 1939 experienced the war in one or more of three different environments: under German occupation, in the Red Army, or as evacuees to the Soviet interior. The authors describe the evolving conditions for Jews in each area and the ways in which they endeavored to cope with and to make sense of their situation. They also explore the relations between Jews and their non-Jewish neighbors, the role of the Soviet state in shaping how Jews understood and responded to their changing life conditions, and the ways in which different social groups within the Soviet Jewish population-residents of the newly-annexed territories, the urban elite, small-town Jews, older generations with pre-Soviet memories, and younger people brought up entirely under Soviet rule-behaved. This book is a vital resource for understanding an oft-overlooked history of a major Jewish community.

This volume provides new, groundbreaking views of Jewish life in various countries of the pro-Soviet bloc from the end of the Second World War until the collapse of Communism in late 1989. The authors, twelve leading historians and anthropologists from Europe, Israel and the United States, look at the experience of Jews under Communism  by digging beyond formal state policy and instead examining the ways in which Jews creatively seized opportunities to develop and express their identities, religious and secular, even under great duress. The volume shifts the focus from Jews being objects of Communist state policy (and from anti-Jewish prejudices in Communist societies) to the agency of Jews and their creativity in Communist Europe after the Holocaust. The examination of Jewish history from a transnational vantage point challenges a dominant strand in history writing today, by showing instead the wide variety of Jewish experiences in law, traditions and institutional frameworks as conceived from one Communist country to another and even within a single country, such as Poland, Czechoslovakia, Hungary, East Germany, and the Soviet Union. By focusing on networks across east-central Europe and beyond and on the forms of identity open to Jews in this important period, the volume begins a crucial rethinking of social and cultural life under Communist regimes.  

Laughter After: Humor and the Holocaust argues that humor performs political, cultural, and social functions in the wake of horror. Co-editors David Slucki, Gabriel N. Finder, and Avinoam Patt have assembled an impressive list of contributors who examine what is at stake in deploying humor in representing the Holocaust. Namely, what are the boundaries? Clearly, there have been comedy and laughter in the decades since. However, the extent to which humor can be ethically deployed in representing and discussing the Holocaust is not as clear. This book comes at an important moment in the trajectory of Holocaust memory. As the generation of survivors continues to dwindle, there is great concern among scholars and community leaders about how memories and lessons of the Holocaust will be passed to future generations. Without survivors to tell their stories, to serve as constant reminders of what they experienced, how will future generations understand and relate to the Shoah? Laughter After is divided into two sections: "Aftermath" and "Breaking Taboos." The contributors to this volume examine case studies from World War II to the present day in considering and reconsidering what role humor can play in the rehabilitation of survivors, of Jews and of the world more broadly. More recently, humor has been used to investigate the role that Holocaust memory plays in contemporary societies, while challenging memorial conventions around the Holocaust and helping shape the way we think about the past. In a world in which Holocaust memory is ubiquitous, even if the Holocaust itself is inadequately understood, it is perhaps not surprising that humor that invokes the Holocaust has become part of the memorial landscape. This book seeks to uncover how and why such humor is deployed, and what the factors are that shape its production and reception. Laughter After will appeal to a number of audiences-from students and scholars of Jewish and Holocaust studies to academics and general readers with an interest in media and performance studies.

Laughter After: Humor and the Holocaust argues that humor performs political, cultural, and social functions in the wake of horror. Co-editors David Slucki, Gabriel N. Finder, and Avinoam Patt have assembled an impressive list of contributors who examine what is at stake in deploying humor in representing the Holocaust. Namely, what are the boundaries? Clearly, there have been comedy and laughter in the decades since. However, the extent to which humor can be ethically deployed in representing and discussing the Holocaust is not as clear. This book comes at an important moment in the trajectory of Holocaust memory. As the generation of survivors continues to dwindle, there is great concern among scholars and community leaders about how memories and lessons of the Holocaust will be passed to future generations. Without survivors to tell their stories, to serve as constant reminders of what they experienced, how will future generations understand and relate to the Shoah? Laughter After is divided into two sections: "Aftermath" and "Breaking Taboos." The contributors to this volume examine case studies from World War II to the present day in considering and reconsidering what role humor can play in the rehabilitation of survivors, of Jews and of the world more broadly. More recently, humor has been used to investigate the role that Holocaust memory plays in contemporary societies, while challenging memorial conventions around the Holocaust and helping shape the way we think about the past. In a world in which Holocaust memory is ubiquitous, even if the Holocaust itself is inadequately understood, it is perhaps not surprising that humor that invokes the Holocaust has become part of the memorial landscape. This book seeks to uncover how and why such humor is deployed, and what the factors are that shape its production and reception. Laughter After will appeal to a number of audiences-from students and scholars of Jewish and Holocaust studies to academics and general readers with an interest in media and performance studies.

Kosher pork an oxymoron? Anna Shternshis s fascinating study traces the creation of a Soviet Jewish identity that disassociated Jewishness from Judaism. The cultural transformation of Soviet Jews between 1917 and 1941 was one of the most ambitious experiments in social engineering of the past century. During this period, Russian Jews went from relative isolation to being highly integrated into the new Soviet culture and society, while retaining a strong ethnic and cultural identity. This identity took shape during the 1920s and 1930s, when the government attempted to create a new Jewish culture, "national in form" and "socialist in content." Soviet and Kosher is the first study of key Yiddish documents that brought these Soviet messages to Jews, notably the "Red Haggadah," a Soviet parody of the traditional Passover manual; songs about Lenin and Stalin; scripts from regional theaters; Socialist Realist fiction; and magazines for children and adults. More than 200 interviews conducted by the author in Russia, Germany, and the United States testify to the reception of these cultural products and provide a unique portrait of the cultural life of the average Soviet Jew."

Russian-speaking Jews from the former Soviet Union are a peculiarity in the Jewish world. After decades living in a repressive, nominally atheistic state, these Jews did manage to retain a strong sense of Jewish identity-but one that was almost completely divorced from Judaism. Today, more than ten percent of Jews speak or understand Russian, signaling the importance of an ever-vexing question: why are Russian Jews the way they are? In pursuit of an answer, Anna Shternshis's groundbreaking When Sonia Met Boris draws on nearly 500 oral history interviews on the Soviet Jewish experience with Soviet citizens who were adults by the 1940s. Soviet Jews lived through tumultuous times: the Great Terror, World War II, the anti-Semitic policies of the postwar period, and the collapse of the Soviet Union. But like millions of other Soviet citizens, they married, raised children, and built careers, pursuing life as best as they could in a profoundly hostile environment. One of the first scholars to record and analyze oral testimonies of Soviet Jews, Shternshis unearths heartbreaking, deeply poignant, and often funny stories of the everyday choices Jews were forced to make as a repressed minority living in a totalitarian regime. Shternshis reveals how ethnicity rapidly transformed into a disability, as well as a negative characteristic, for Soviet Jews in the postwar period. That sense of Jewish identity has persisted well into the twenty-first century, influencing the children and grandchildren of Shternshis's subjects, the foundational generation of contemporary Russian Jewish culture. An illuminating work of social and cultural history, When Sonia Met Boris traces the fascinating contours of contemporary Russian Jewish identity back to their very roots.