The Russian annexation of Polish territory in 1654 gave Russia its first large-scale Jewish communities in towns like Minsk, Polatsk, Kiev, Brest and Vilkh. Other towns containing large numbers of Jewish inhabitants also came under the rule of the Tsar. Some years earlier in 1648 the Cossack leader Bogdon Chmielmicki led a revolt against the Polish gentry. After the defeat of the Polish army, his followers turned against the Jews; over 100,000 Jews were killed between 1648 and 1651, and others tortured and ill-treated This was the first large-scale massacre by the Cossacks. However, as early as 1545 Jewish goods from Poland were burnt in public, and Jews forbidden to enter Moscow. In 1563 Tsar Ivan IV ordered that all Jews who refused Christian baptism should be drowned. They were debarred in 1823 from owning land in White Russia by Tsar Alexander, and from following certain trades, and subject to immediate deportation and repeated pogroms. The word pogrom is Russian for a violent attack carried out against a section of the community.
Under the laws of 1793, Jews were mainly confined to the Pale of Settlement—an area which stretched from the Black Sea in the south to the Baltic provinces in the north, to Kalisz and Warsaw in the west and Chennigoy in the east. Even within the Pale of Settlement certain towns would only admit Jews as a special privilege. By 1897 there were more than 5 million Jews in the Pale, and a further 322,000 living outside. Moscow had 9,000; St. Petersburg 21,000; Krarkov 14,000 (official figures 1897).
In the population census of 1970 (before the emigration campaign) the number of Jews living within the USSR, excluding Poland, Lithuania, Estonia, was 2,150,707—less than 1 per cent of the population and twelfth in size of the 104 USSR nationalities listed (Insight No. 7, “Soviet Jews,” Oct. 1975).
In 1917 the Bolshevik revolution nominally removed many of the disadvantages suffered by the Jews, including the abolition of the Pale of Settlement. However, the pogroms re-commenced and continued until the outbreak of World War II. With the death of Stalin these were halted and the persecution of the Jews changed its violent character. It has instead become a political weapon in the present Russian government’s dealings with American capitalism and the US satellite in the east—the Jewish State of Israel, proclaimed as the Jewish national home.
The creation of the state of Israel in 1948 gave fresh impetus to the Zionist movement everywhere, including Russia, but significantly the wealthier Jews, British, American and Russian, are not in too great a hurry to take advantage of it. All Jews are not Zionists; on the contrary. Zionism has the appeal of a happy land far far away, an appeal which becomes stronger as the economic and social conditions of Zionists in other parts of the world become worse. Undoubtedly the Soviet government consistently refuses to advance Soviet Jewish culture. The teaching of Yiddish is not encouraged. In fact, only 25 per cent. of the Jewish population speak Yiddish; 44 per cent., mostly women, being over the age of 60 and 75 per cent. over the age 40. (Insight, No. 8, Oct. 1975). Religious ceremonies such as circumcision require special permits. There are no longer any exclusively Jewish schools and practically no Jewish newspapers. The Russian government openly discourages Jewish culture (although a large number of Jews are following the footsteps of their British and American counterparts, where religious practices are observed only by a small number of orthodox Jews).
Since 1970 when the agitation for Jews to emigrate to Israel commenced, until 1977, approximately 5 per cent of Jews (118,000) left the Soviet Union, and a further 55,000 were waiting for visas in 1976. (The Jews of Russia, Martin Gilbert.) The rate of permits granted was 14,200 a year (National Council for Soviet Jewry circular, Feb. 1977).
Of those who emigrated since 1970, many went elsewhere. Some actually returned to the Soviet Union. The campaign for emigration which is promoted both by the Board of Deputies of British Jews and the National Council for Soviet Jewry, is a demand not for the right of Jews to emigrate to any country of their choice, but that they should emigrate to Israel. The promised land has lost much of its attraction for Soviet Jews. The Yom Kippur war, compulsory military service for men and women, inflation, low wages and rising prices, and all the familiar problems of capitalism, are present in Israel. In addition, constant threat of war with the Arab states has placed the Israeli economy on a regular war footing, and it is anything but a secure and permanent home. According to an article in The Times (12th May 1977), of the Jews who left Russia in 1974, 20 per cent. sought destinations other than Israel. The following year the proportion rose above 50 per cent., and in April 1977 it increased to 70 per cent.
One of the drawbacks which future emigrants will have to face is the prospect of being deprived of financial assistance by the international Jewish organizations if their final destination is not Israel. The view of the Chief Rabbi of Rumania, Dr. Moses Rosen, is that it is Judaism that is threatened, and that emigrants should only go to Israel where they can lead Jewish lives. They should emigrate for “spiritual” not economic reasons, otherwise they should not be helped by Jewish public funds (The Times, 12th May 1977.) This will obviously affect the poorer Jews. Even if a visa is granted the Soviet government charge 900 roubles (£1,000) for every member of the emigrating family. This is a severe financial burden, and goes some way to explaining why only 7½ per cent of Russian Jews attempt to emigrate. A well-qualified professional Soviet citizen receives 160 roubles a month, and this is considered to be a good salary. In fact a number of Russian Jews who have settled in Israel want to move on elsewhere.
A further complicating factor is that despite the freedom of movement of Soviet citizens proclaimed under the Soviet Constitution, Russian workers whether Jewish or not are not permitted to emigrate, and the Soviet government claims to be making a special concession in the case of the Jews. Like all capitalist governments it does not wish to see its skilled labour force seek higher wages and better working conditions abroad. In this they are following the pattern set by the British government in the anti-Combination Laws of 1799-1824, which forbade the emigration of skilled workers in addition to prohibiting the formation of trade unions. For all practical purposes the Russian equivalent of the Combination Laws is still in force. Fear of opening the door to mass emigration lies behind the reticence of the Soviet government to allow unrestricted emigration of Jews. Also it is against the interests of Russian capitalism to help to build up present Israeli capitalism and its USA parent by allowing highly skilled workers to emigrate to these countries. Russian Jewish workers are no exception to the general rule prevailing within wage labour and capital relations. Dominated by the need to get a living in the only way workers can, by selling their labour-power, they will seek the best terms and social conditions for employment. Migration is part of the history of the working class. Workers have come and gone to all corners of the world in their attempts to find work and peace. Some countries refuse them entry, others refuse them exits. The Jewish workers are looking for the philosopher’s stone if they are looking for ideal conditions abroad.
Like any other workers, they cannot continue to live in the past, and must play their part in the removal of religious, nationalist and racial prejudice and the creation of a world in which there are no restrictions on people—freedom in the fullest sense of the word. Freedom from the domination of capital and wage labour; freedom from want, and freedom to extend the latent productive capacity which exists, and of course, freedom of movement. Socialism embraces all of these. Control of the world must be removed from the capitalists and the system abolished. This is the task of a class-conscious working class who are not divided amongst themselves on the basis of nationality, race, religion or sex.
Jim D'Arcy
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