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By Zvi Gitelman

Now again in print in a brand new edition!
A Century of Ambivalence
The Jews of Russia and the Soviet Union, 1881 to the Present
Second, elevated Edition
Zvi Gitelman

A richly illustrated survey of the Jewish ancient adventure within the Russian Empire, the Soviet Union, and the post-Soviet era.

"Anyone with even a passing curiosity within the historical past of Russian Jewry may want to personal this splendid... book." ―Janet Hadda, la Times

"... a badly wanted historic standpoint on Soviet Jewry.... [Gitelman] is evenhanded in his remedy of varied classes and topics, in addition to in his total overview of the Soviet Jewish experience.... A Century of Ambivalence is illuminated by way of a unprecedented selection of images that vividly replicate the hopes, triumphs and agonies of Russian Jewish life." ―David E. Fishman, Hadassah journal

"Wonderful photos of recognized personalities, unknown villagers, small hamlets, markets and communal buildings mix with the textual content to create an uplifting [book] for a extensive and normal audience." ―Alexander Orbach, Slavic Review

"Gitelman’s textual content offers a massive statement and cautious old explanation.... His portrayal of the promise and disillusionment, wish and melancholy, highbrow restlessness succeeded through fast repression enlarges the reader’s realizing of the dynamic forces at the back of essentially the most vital events in modern Jewish life." ―Jane S. Gerber, Bergen Jewish News

"... a lucid and fairly goal renowned background that expertly threads its means in the course of the dizzying reversals of the Russian Jewish experience." ―Village Voice

A century in the past the Russian Empire contained the biggest Jewish group on this planet, numbering approximately 5 million humans. this present day, the Jewish inhabitants of the previous Soviet Union has diminished to part one million, yet is still most likely the world’s 3rd greatest Jewish neighborhood. within the intervening century the Jews of that zone were on the heart of a few of the main dramatic occasions of recent history―two global wars, revolutions, pogroms, political liberation, repression, and the cave in of the USSR. they've got undergone tumultuous upward and downward monetary and social mobility and skilled nice enthusiasms and profound disappointments. In startling images from the files of the YIVO Institute for Jewish study and with a full of life and lucid narrative, A Century of Ambivalence strains the old adventure of Jews in Russia from a interval of creativity and repression within the moment 1/2 the nineteenth century in the course of the paradoxes posed by way of the post-Soviet period. This redesigned version, consisting of greater than 2 hundred images and gigantic new chapters at the destiny of Jews and Judaism within the former Soviet Union, is perfect for normal readers and lecture room use.

Zvi Gitelman is Professor of Political technological know-how and Director of the Jean and Samuel Frankel heart for Judaic stories on the college of Michigan. he's writer of Jewish Nationality and Soviet Politics: The Jewish Sections of the CPSU, 1917–1930 and editor of sour Legacy: Confronting the Holocaust within the USSR (Indiana college Press).

Published in organization with YIVO Institute for Jewish Research

Contents
Introduction
Creativity as opposed to Repression: The Jews in Russia, 1881–1917
Revolution and the Ambiguities of Liberation
Reaching for Utopia: construction Socialism and a brand new Jewish Culture
The Holocaust
The Black Years and the grey, 1948–1967
Soviet Jews, 1967–1987: To Reform, Conform, or Leave?
The "Other" Jews of the previous USSR: Georgian, critical Asian, and Mountain Jews
The Post-Soviet period: Winding Down or beginning Again?
The Paradoxes of Post-Soviet Jewry

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Extra resources for A century of ambivalence : the Jews of Russia and the Soviet Union, 1881 to the present

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How to create a framework that convincingly encompasses more than the state, discourse, and ideology? One facet of the early Soviet communism, noted among others by Kotkin, is that in certain respects the Bolshevik Revolution anticipated some features of twentieth-century modernity, such as welfare measures. This revolutionary anticipation stands in interesting contrast to the significant lag in the first stages of domesticating Western models described by Marc Raeff, when the Petrine state in the eighteenth century imported features of seventeenth-century Central European cameralism.

64 In the field’s long-standing division between comparability with the West and non-Western or nonmodern difference, moreover, there was a history of ambiguity that, as we have seen, was also recapitulated in the 2000s. For example, totalitarianism theory asserted irreconcilable differences between Stalinism and the West, but it did so within the context of a Nazi-Soviet comparison that traced totalitarianism’s lineage deep into European history. Revisionism, as mentioned, in turn adapted some social science concepts developed for Western societies implicitly to undercut totalitarianism’s accruing claims of aberration from Western norms, yet the revisionist school’s “social composition”—historians trained to delve deeply into the peculiarities of the social structure—at the same time often gave this scholarship a domestic, internalist, and particularistic thrust.

NEO-TRADITIONALISM the neo-traditionalist focus on particularism—was bypassed by both Lenoe and Martin. Let us now turn to the work of the latter, who came out in 2000 for neotraditionalism over modernization—not modernities, multiple or otherwise—in an influential chapter, “Modernization or Neo-Traditionalism? ” The main point of Martin’s analysis was to assert the role of unintended consequences in the 1930s turn to ethnic primordialism. He argued that the Soviet regime labeled the population in national terms to enact its indigenization (korenizatsiia) policies in the 1920s; nationality then became ascribed hereditary status through passportization; and finally, the popular reification of what the regime’s theorists had previously recognized as constructed categories fueled the heavyhanded state cult of narodnost’ in the 1930s.

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