After the Fall of the Wall

This introductory article provides an overview of modern Jewish migration from Eastern Europe. It engages the foundational historiography of the field and explores intersections of Jewish migration with general migration theory. In addition to framing the six articles in this special collection, this essay presents longue duree factors linking today's post-Soviet diaspora communities on three continents with social and political trends beginning in the late nineteenth century and during the interwar period and postwar periods.

East European Jewish migration: inside and outside

Annual Bibliography of Works about Life Writing, 2011-2012

In lieu of an abstract, here is a brief excerpt of the content:
The influx of Jewish emigres from the Former Soviet Union (FSU) since 1990 has altered the shape of Jewish life in Germany, and profoundly influenced the 105 Jewish communities of the Federal Republic. Between 1990 and 2005, the Federal Republic of Germany (FRG) had admitted 219,604 Jewish emigres from the FSU, and could boast that it has the "fastest-growing Jewish population in the world." The restriction of the flow of Jewish emigres from the FSU in 2005 as a direct result of new German immigration laws radically changed this situation. The intense immigration of Jews from the former Soviet States between 1990 and 2005 followed by a rather abrupt reversal in immigration policy reshaped the sense of Jewish community, memory, and identity in Germany. These shifts have placed pressure on both German-Jewish relations and relations within the Jewish communities. Certain basic assumptions concerning German-Jewish relations have been called into question on an unprecedented scale: the overwhelmingly positive view of Germany as an immigration destination for Jews; what it means to be Jewish in Germany; the very idea of a singular unitary Jewish community (Einheitsgemeinde) under the umbrella of the Zentralrat der Juden in Deutschland (Central Council of Jews in Germany) in post-Wall Germany; and, perhaps most significantly, the absolute, and hitherto unquestioned centrality of the Nazi Judeocide for the self-understanding of German Jews. Recent developments threaten both the unity of the Jewish communities themselves as well as the tremendous gains made in the ongoing, genuine public discussion of and confrontation with the Nazi past since the 1980s.

In this article, I suggest the sociocultural construction of a new Jewish identity or culture within the Jewish community in Germany and what might be referred to as a post-Holocaust sense of community, memory, and cultural identity within the Russian Jewish community, one that finds a powerful resonance in contemporary German culture more generally. The Jewish Museum of Munich, which was founded to be a museum of Jewish life in Munich and specifically not a Holocaust museum, is an example of precisely this sense of post-Holocaust identity formation and memory. The museum to be built in Cologne—scheduled to open in 2011 and designed by the same architects who designed Munich's museum, Wandel Hoefer Lorch & Hirsch—is another case in point. The simultaneous emergence of a new Russian Jewish emigre majority culture within the Jewish minority of Germany, and what I refer to as a "post-Holocaust sensibility," coincides with a broader marginalization and fragmentation of Jewish identity in Germany despite the growth in sheer numbers over the past two decades.

The approximately 10,000 Jews of Munich serve as both an exemplary model and as a demonstrative case-study of shifting Jewish identities in contemporary Germany. Like other Russian Jewish emigres within Germany, they have their own complex histories and collective memories forged by years of repression and persecution under Stalinism and post-Soviet discrimination. In Munich, these emigres have the additional task of becoming part of a Jewish community that has been especially challenged by historical precedents and recent developments within the community itself. Munich is a city of particularly conflicted postwar memory. Russian Jewish emigres comprise approximately 75% of the Jewish population of Munich, and their integration into German society and the existing Jewish community is decisive if the Jewish community is to survive and grow. The official, stated intention at the outset of the programs enacted in 1991—the HumHAG (humanitarer Hilfsaktionen aufgenommene Fluchtlinge or Refugees Accepted as part of a Humanitarian Aid Program) and the so-called Kontingentfluchtlingsgesetz (Quota Refugees Act), which first made possible the mass immigration of Jews from the FSU into Germany—was ostensibly to rescue the Russian Jews from an oppressive situation, but the subtext was clearly to strengthen Germany's diminishing Jewish community of 28,000.

This study was conducted in the spring of 2007 with the assistance of advanced undergraduates fluent in German in the German Studies Program at the College of William and Mary as well as various members of the Jewish community very close to the situation: Rabbi Steven Langnas, Professor Michael...

Robert Leventhal

Papers

Community, Memory, and Shifting Jewish Identities in Germany Since 1989: The Case of Munich