{"id":21482,"date":"2024-04-25T13:15:00","date_gmt":"2024-04-25T11:15:00","guid":{"rendered":"https:\/\/stadtsprachen.de\/de\/?post_type=stsp_text&#038;p=21482"},"modified":"2024-04-28T17:20:38","modified_gmt":"2024-04-28T15:20:38","slug":"yiddish-centers-yiddish-futures","status":"publish","type":"stsp_text","link":"https:\/\/stadtsprachen.de\/de\/text\/yiddish-centers-yiddish-futures\/","title":{"rendered":"Yiddish Centers, Yiddish Futures"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\"><em>March 2024<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ninety-eight years ago, in 1926, the Yiddish writer Dovid Bergelson published a seminal essay in Yiddish literary history, \u201cThree Centers.\u201d<a href=\"#_ftn1\" id=\"_ftnref1\">[1]<\/a> The author tries to solve a geographical conundrum: an international, stateless language has no obvious capital.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">There were millions of Yiddish speakers from Riga to Bucharest, Warsaw to New York, Jerusalem to Buenos Aires \u2013 all of them surrounded by more popular languages. There were dozens of Yiddish newspapers and thousands of books, distributed worldwide. A lexicon of Yiddish writers and journalists, published that year, was four volumes long. Of the many vernacular Jewish languages around the world, such as Ladino, Judeo-Arabic, or Judeo-Tat,<a href=\"#_ftn2\" id=\"_ftnref2\">[2]<\/a> Yiddish was the most widely spoken by far. It was certainly much more alive than Hebrew, the language of the synagogue.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">But already, Yiddish writers were worried that in the new age of the nation-state, their language and its literature were doomed. The question of the true \u201ccenter\u201d of Yiddishland was really a question about its fate. Where was the center? What was the future?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">* * *<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bergelson\u2019s essay considers three main options for that center: the US, which had around 4.2&nbsp;million Jews<a href=\"#_ftn3\" id=\"_ftnref3\">[3]<\/a>; Poland, with around 2.8<a href=\"#_ftn4\" id=\"_ftnref4\">[4]<\/a>; and the Soviet Union, with around 2.6.<a href=\"#_ftn5\" id=\"_ftnref5\">[5]<\/a> But his analysis is not about statistics. It\u2019s about economics, sociology, and literature. He thinks about the different classes and social groups in each place: shopkeepers, factory workers, intellectuals. Who\u2019s writing in Yiddish there? Who\u2019s reading in Yiddish there? Are Jewish experiences in the place fresh and interesting? Are they representative of the diverse human condition? For him, a true center needs to be both \u201cproductive\u201d and relevant to readers\u2019 lives.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bergelson was a recent convert to communism, and so his essay\u2019s arguments point to the golden glow of the Soviet utopia as the center of the future. The question of the future of Yiddish is not politically neutral: your angle depends on what you want to see in the world.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In this case, Bergelson\u2019s predictions were objectively wrong, and not only because of the Holocaust. In August 1952, the Soviet Union personally murdered him during a purge of Jewish writers and intellectuals that we now call the Night of the Murdered Yiddish Poets.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">* * *<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">One obvious place is missing from Bergelson\u2019s essay: Berlin, the city where he lived. At least 360&nbsp;Yiddish books were published here during the Weimar Republic.<a href=\"#_ftn6\" id=\"_ftnref6\">[6]<\/a> In the early twentieth century, there were 34 Yiddish periodicals,<a href=\"#_ftn7\" id=\"_ftnref7\">[7]<\/a> 55 publishers, 35 printing houses.<a href=\"#_ftn8\" id=\"_ftnref8\">[8]<\/a> There were Yiddish journalists, historians, activists, and soon even scholars compiling a Yiddish encyclopedia and founding a Yiddish academic institute.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In 1932, the Yiddish poet Daniel Charney wrote that Berlin \u201chad the same pull for a Yiddish writer as Paris has for a Jewish artist. A writer with a name must come to Berlin at least once. \u2026 In short, over the past decade, Berlin has contributed a great deal to Yiddish culture and Yiddish community [<em>gezelshaftlikhkeyt<\/em>] in various fields and in all directions.\u201d<a href=\"#_ftn9\" id=\"_ftnref9\"><sup>[9]<\/sup><\/a> By his count, at least 24 Yiddish writers lived in Berlin in 1928, and another 22 passed through the city that year.<a href=\"#_ftn10\" id=\"_ftnref10\">[10]<\/a><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Despite all this, Bergelson clearly did not see a future here for Yiddish. As \u201cproductive\u201d as this scene was, it was very isolated from the Yiddish-speaking masses of Warsaw or New York. These writers at their caf\u00e9 were hopelessly out of touch with readers\u2019 lives, even with their own Jewish childhoods. How could they possibly produce great literature in such a place? What kind of \u201ccenter\u201d was that?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">* * *<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Well, what is the geography of Yiddishland today? Do the language and its literature still have a future? If so, where is its center?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Our analysis, like Bergelson\u2019s, will depend on what we want to see in the world.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In my view, the flaws in \u201cThree Centers\u201d begin with the title. Just as a bagel with a center isn\u2019t a bagel, Yiddish with a center would not be Yiddish. Our language is innately diasporic. Yiddish culture is extraterritorial, nowhere and everywhere, relentlessly migrating and permanently interconnected. That diasporic decentrality has sustained its survival even as the repressive forces of nationalism have decimated it in so many specific places. In short, Yiddish defies the myth of a nation-state with a singular national culture: it has always been one language among many.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">So instead of looking for Yiddish\u2019s geographical <em>centers <\/em>of today and tomorrow, I would much rather talk about its different dispersed networks. As I understand it, there are two main international networks sustaining the Yiddish language today:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li>The first is the <strong>religious network<\/strong>, consisting mostly of Hassidic communities in places like New York, London, Antwerp, and Jerusalem. Here, Yiddish is a language of daily life, part of an all-encompassing lifestyle and belief system.<\/li>\n\n\n\n<li>The second is the much smaller and mostly secular <strong>academic network<\/strong>, located in universities and other educational institutions of language learning and scholarship, but also on the Internet. Here, Yiddish is an object of study, centered in the Jewish past. Other languages are spoken in daily life.<\/li>\n<\/ol>\n\n\n\n<p class=\"wp-block-paragraph\">Neither of these networks is well-equipped on its own to foster a new generation of Yiddish literature.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The religious network is focused on religion, which in traditional Judaism is associated with Hebrew. Although there are Yiddish writers in this network, they are cut off from much of our shared cultural heritage, including secular literature. The writing they do produce is mostly relevant to other people from these specific communities.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The academic network is focused on the language and culture of an ever-more-distant past, which does not always feel so relevant to present problems. Beyond the ample scholarship, translations, and adaptations, there is a shortage of new Yiddish cultural production. After learning the language as adults, successful students have few opportunities to speak it. And an atmosphere of purism and perfectionism makes them even more afraid to write in it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Both networks produce more Yiddish speakers than they can accommodate. Not everyone who grew up in the religious network will remain religious for life, and not everyone who learns Yiddish in a class will become an academic. Today, most people who emerge from these networks are not actively using the language.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Which is why, to build a strong future for Yiddish, we also need to be focusing on the third, <strong>creative network<\/strong>of people who emerged from the first two. We need to cultivate communities where people aren\u2019t just learning Yiddish but speaking it, not just reading or singing or studying it but writing in it. Communities that welcome people who were previously marginalized \u2013 women, queer and trans people, heretics, activists. Communities of people engaging with their heritage and history on their own terms. Communities whose members feel comfortable experimenting and making mistakes, whose creativity in the language becomes mutually inspiring. That will lead to more and better art that is relevant to our present lives.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">* * *<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In 2024, the Yiddish community in Berlin is still \u201cout of touch\u201d: geographically isolated from both the religious enclaves and academic institutions of the first two networks. But that creative isolation is wildly productive. Those of us who live here, who are mostly young, feel like kids in a playground with no grown-ups watching. We\u2019re having fun. The singer Sasha Lurje has called it \u201cguerilla energy.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The group Shtetl Berlin holds klezmer jam sessions, Yiddish singalongs, and musical picnics in the park, in addition to their annual festival later this month. The group Yiddish.Berlin \u2013 an unregistered collective with no formal titles, meetings, or budget \u2013 has organized exhibitions, readings of old and new Yiddish poetry, concerts, film screenings, lectures, a book talk, a dance party with drag performances, and more.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Every Sunday, the reading circle meets to discuss poems by a Berlin Yiddish poet from the past whose work they\u2019re translating into four languages. Every other Monday, the writing circle meets to discuss each other\u2019s Yiddish poetry from the present. Two nights a month, the social club Shmues un Vayn meets at a bar to drink and chat only in Yiddish. After fifty such gatherings, it has more than a hundred members. There is even a new local Yiddish library, called the \u201cBerlin suitcase library.\u201d It has no central shelves: the books migrate from one apartment to the next. Yiddish literature lives in our homes.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">***<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Berlin may not be a \u201ccenter,\u201d but it is a very productive community within a global creative network. The future of Yiddish is not necessarily located here either. Most of us were born elsewhere, and most of us will die elsewhere. But Yiddish will live on, and the guerilla energy that gathers in this city will continue flowing. Berlin will again \u201ccontribute a great deal to Yiddish culture and Yiddish community in various fields and in all directions.\u201d<a href=\"#_ftn11\" id=\"_ftnref11\">[11]<\/a><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Wherever we live, we should be cultivating creative community. That, in my view, is the real <em>roshtshine<\/em>, the real \u201csourdough of Yiddish literature,\u201d to recycle a phrase from Dovid Bergelson\u2019s essay.<a href=\"#_ftn12\" id=\"_ftnref12\">[12]<\/a> Let\u2019s keep kneading that dough. Let\u2019s bake new, decentralized bagels.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref1\" id=\"_ftn1\">[1]<\/a> Dovid Bergelson, \u201cDray tsentren,\u201d <em>In shpan<\/em>, Vilna 1 (April 1926), pp. 84\u201396. Available in German as \u201cDrei Zentren,\u201d trans. Anne-Christin Sa\u00df in <em>\u201c\u2026die Nacht hat uns verschluckt\u201d: Poesie und Prosa j\u00fcdischer Migrant*innen im Berlin der 1920 und 30er Jahre. Eine Anthologie. <\/em>Ann-Christin Sa\u00df, Verena Dohrn, and Britta Korkowski, eds. G\u00f6ttingen: Wallstein Verlag, 2018, pp. 291\u2013301. Available in English as \u201cThree Centres (Characteristics),\u201d trans. Joseph Sherman in&nbsp;<em>David Bergelson: From Modernism to Socialist Realism, <\/em>Joseph Sherman and Gennady Estraikh, eds. London: Legenda, 2007, pp. 347\u2013356.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref2\" id=\"_ftn2\">[2]<\/a> See the Jewish Language Project for more information. https:\/\/www.jewishlanguages.org.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref3\" id=\"_ftn3\">[3]<\/a> As of 1927. Linfield, H. S. \u201cJewish Population in the United States, 1927.\u201d&nbsp;<em>The American Jewish Year Book<\/em>&nbsp;30 (1928), p. 101. <a href=\"about:blank\">http:\/\/www.jstor.org\/stable\/23601486<\/a>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref4\" id=\"_ftn4\">[4]<\/a> As of 1921. \u201cPoland: Poland from 1795 to 1939,\u201d <em>YIVO Encyclopedia of Jews in Eastern Europe.<\/em> <a href=\"about:blank\"><em>https:\/\/yivoencyclopedia.org\/article.aspx\/Poland\/Poland_from_1795_to_1939<\/em><\/a>(Accessed: 23 March 2024)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref5\" id=\"_ftn5\">[5]<\/a> According to the 1926 Soviet census. See \u201cUnion of Soviet Socialist Republics,\u201d<em> YIVO Encyclopedia of Jews in Eastern Europe<\/em>. <a href=\"about:blank\">https:\/\/yivoencyclopedia.org\/article.aspx\/union_of_soviet_socialist_republics<\/a> (Accessed: 23 March 2024)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref6\" id=\"_ftn6\">[6]<\/a> Maria K\u00fchn-Ludewig. <em>Jiddische B\u00fccher aus Berlin (1918\u20131938).<\/em> 2nd edition. N\u00fcmbrecht: Kirsch, 2010.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref7\" id=\"_ftn7\">[7]<\/a> Marion Neiss. <em>Presse im Transit. Jiddische Zeitungen und Zeitschriften in Berlin von 1919 bis 1925.<\/em> Berlin: Metropol, 2002. pp. 221f<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref8\" id=\"_ftn8\">[8]<\/a> K\u00fchn-Ludewig, op. cit., p. 176.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref9\" id=\"_ftn9\">[9]<\/a> Daniel Charney. \u201cDos yidishe berlin (abisl informatsye),\u201d <em>Literarishe Bleter<\/em>, Warsaw, 13 May 1932, pp. 312\u201313.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref10\" id=\"_ftn10\">[10]<\/a> Ibid. I counted the names on his list myself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref11\" id=\"_ftn11\">[11]<\/a> Charney, op. cit.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref12\" id=\"_ftn12\">[12]<\/a> Bergelson, op. cit., p. 95. The author would strongly disagree with my priorities. (The German translation, cited above, uses the phrase \u201cSauerteig der jiddischen Literatur,\u201d p. 300.)<\/p>\n","protected":false},"excerpt":{"rendered":"<p>March 2024 Ninety-eight years ago, in 1926, the Yiddish writer Dovid Bergelson published a seminal essay in Yiddish literary history, \u201cThree Centers.\u201d[1] The author tries to solve a geographical conundrum: an international, stateless language has no obvious capital. There were millions of Yiddish speakers from Riga to Bucharest, Warsaw to New York, Jerusalem to Buenos [&hellip;]<\/p>\n","protected":false},"featured_media":21595,"template":"","categories":[57,12],"class_list":["post-21482","stsp_text","type-stsp_text","status-publish","has-post-thumbnail","hentry","category-issue-27","category-non-fiction"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v28.7 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Yiddish Centers, Yiddish Futures - stadtsprachen<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/stadtsprachen.de\/de\/text\/yiddish-centers-yiddish-futures\/\" \/>\n<meta property=\"og:locale\" content=\"de_DE\" \/>\n<meta property=\"og:locale:alternate\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Yiddish Centers, Yiddish Futures - stadtsprachen\" \/>\n<meta property=\"og:description\" content=\"March 2024 Ninety-eight years ago, in 1926, the Yiddish writer Dovid Bergelson published a seminal essay in Yiddish literary history, \u201cThree Centers.\u201d[1] The author tries to solve a geographical conundrum: an international, stateless language has no obvious capital. 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