One of the striking results of this new research is how closely reaction and reform were connected. This ambiguity was already inherent in the Polish attempt at reform during the second half of the eighteenth century, and it never entirely disappeared during the times of dark reaction under Alexander II. Therefore, when the Russian government initiated a programme of modernization at the end of the nineteenth century, anti-Jewish stereotypes quickly hardened into anti-Semitism. In the conflict that ensued between reform-minded and reactionary forces, this anti-Semitism became an ideological weapon in which the Jews appeared as the embodiment of change, modernization and uprooted life. Lowe has taken the opportunity of the English translation to incorporate the results of his most recent research, extending the coverage of the book from the earlier version's beginning in 1890 backwards into the eighteenth century to give the whole background to Tsarist Jewish policy and Russian anti-Semitism.

Distinguished scholars of Russian Jewish history reflect on the pogroms in Tsarist and revolutionary Russia.

In post-1917 Russian and Yiddish literature, films, and reportage, Sasha Senderovich finds a new cultural figure: the Soviet Jew. Suddenly mobile after more than a century of restrictions under the tsars, Jewish authors created characters who traversed space and history, carrying with them the dislodged practices and archetypes of a lost world.

This book explores anti-Jewish violence in Russian-ruled Lithuania. It begins by illustrating how widespread anti-Jewish feelings were among the Christian population in 19 th century, focusing on blood libel accusations as well as describing the role of modern antisemitism. Secondly, it tries to identify the structural preconditions as well as specific triggers that turned anti-Jewish feelings into collective violence and analyzes the nature of this violence. Lastly, pogroms in Lithuania are compared to anti-Jewish violence in other regions of the Russian Empire and East Galicia. This research is inspired by the cultural turn in social sciences, an approach that assumes that violence is filled with meaning, which is ?culturally constructed, discursively mediated, symbolically saturated, and ritually regulated.? The author argues that pogroms in Lithuania instead followed a communal pattern of ethnic violence and was very different from deadly pogroms in other parts of the Russian Empire.

Comprehensive new history of the anti-Jewish pogrom crisis in the Russian Empire of 1881-2 by a leading authority in the field.

This book is an account of Rasputin as a healer, equal rights activist and man of God, and why he was so vilified by the aristocracy that their libelous and slanderous rumors became accepted as history. For nearly a century, Grigory Rasputin, spiritual advisor to Russia's last Tsar and Tsarina, has been unjustly maligned simply because history is written by the politically powerful and not by the common man. A wealth of evidence shows that Rasputin was discredited by a fanatically anti-Semitic Russian society, for advocating equal rights for the severely oppressed Jewish population, as well as for promoting peace in a pro-war era. Testimony by his friends and enemies, from all social strata, provides a picture of a spiritual man who hated bigotry, inequity and violence. The author is the great-great niece of Aron Simanovitch, Rasputin's Jewish secretary.

Over the course of the nineteenth century, some 84,500 Jews in imperial Russia converted to Christianity. Confessions of the Shtetl explores the day-to-day world of these people, including the social, geographic, religious, and economic links among converts, Christians, and Jews. The book narrates converts' tales of love, desperation, and fear, tracing the uneasy contest between religious choice and collective Jewish identity in tsarist Russia. Rather than viewing the shtetl as the foundation myth for modern Jewish nationhood, this work reveals the shtetl's history of conversions and communal engagement with converts, which ultimately yielded a cultural hybridity that both challenged and fueled visions of Jewish separatism. Drawing on extensive research with conversion files in imperial Russian archives, in addition to the mass press, novels, and memoirs, Ellie R. Schainker offers a sociocultural history of religious toleration and Jewish life that sees baptism not as the fundamental departure from Jewishness or the Jewish community, but as a conversion that marked the start of a complicated experiment with new forms of identity and belonging. Ultimately, she argues that the Jewish encounter with imperial Russia did not revolve around coercion and ghettoization but was a genuinely religious drama with a diverse, attractive, and aggressive Christianity.

The contents of the first two volumes were, we gladly admit, at once more familiar and easier to handle. We were concerned with mass and leadership psychology, two factors that we know from social and political life. They have been much studied and we can clearly trace their evolution. However, since actions by masses and leaders also have an intellectual and emotional side, we were obliged, in some way or other, to deal with this topic as well. It was obviously necessary, it seemed to us, to approach this study from a new and significant angle. One cannot escape the realiza tion that "conspiracy theory" has played, and continues to play, a central role in our epoch, and has had very serious consequences. The obsession with conspiracy has spread to such an extent that it continuously crops up at all levels of society. The fol lowing paradox must be striking to anyone: In the past, society was governed by a small number of men, at times by one individual, who, within traditional limits, imposed his will on the multitude. Plots were effective: By eliminating these individuals and their families, one could change the course of events. Today, this is no longer the case. Power is divided among parties and extends throughout society. Power flows, changes hands, and affects opinion, which no one controls and no one represents entirely.

First Published in 1992. Perhaps two-thirds of present-day British Jewry can trace their origin to lands which now form part of the Soviet Union and which, 80 years ago, belonged to the Empire of the Tsars. Little research has been done to set the Jewish immigration into the context of Anglo-Russian relations and to assess the political and diplomatic implications of the domestic Jewish factor.] It is hoped that the present book will go some way to filling that gap. The work is offered as a contribution not only to Jewish history, but also to the history of Anglo-Soviet relations. Its appearance is timely, coinciding with radical changes taking place within Russia and the Soviet Union today which may well mark a turning point in their political history.