Й. Петровский-Штерн размышляет над тремя статьями в AI, посвященными различным аспектам бытования и возвращения в Восточную Европу еврейской исторической памяти. Обращаясь к статье Анны Липхард, в которой речь идет, в частности, о двух гипсовых макетах еврейского Вильно, изготовленных в виленском гетто времен Второй мировой войны, автор превращает эти макеты в метафоры. “Геттоизированная” и “интеграционная” гипсовые модели в статье Петровского-Штерна предстают как парадигмы восприятия еврейского прошлого. Преобладание первой модели автор объясняет тем, что она не противоречит национализации истории и памяти в странах постсоветской Восточной Европы. Изучение “мертвых евреев” позволяет создавать “приемлемое” (автор переводит английский термин “usable” еще и как “управляемое”) прошлое. “Геттоизированная” модель также позволяет снять вопрос о политике в отношении ныне живущих в регионе евреев и отклонить их претензии на как бы принадлежащую им “долю” “национальной памяти”. С другой стороны, именно “геттоизированную” модель репрезентации еврейского присутствия в Вильно избрал музей Яд ва-Шем в Иерусалиме, что предполагает институциализацию “геттоизированной” версии истории евреев Литвы. Такая версия лишает регион его мультикультурной динамической памяти, а евреев – их богатого урбанистического, идеологического, творческого наследия, связанного с восточно-европейским регионом. Автор призывает к смене парадигм – историографии, памяти и политики. В целом статья Петровского-Штерна должна рассматриваться как попытка интегрировать исследования холокоста в более широкий контекст еврейской историографии.
Примечания
[1]The literature on Vilna Jewish community is vast. On the legacy of the Vilna Jews, see Vidmantė Jasukaitytė. Subačiaus gatvė. Getas. Eilėraščiai. Vilnius, 2003; Henri Minczeles. Vilna, Wilno, Vilnius. La Jérusalem de Lithuanie. Paris, 2000; Israel Cohen. Vilna. Phila-delphia, 1992; Israel Klausner. Toldot ha-kehilah ha-ivrit be-Vilna. 2 vols. Vilna, 1938 and richly illustrated Leyzer Ran. Yerusholaim de-Lita. 3 vols. New York, 1974; on Vilna Jewish writers and printing presses, see Musia Landau. Mit shraybers, bikher un mit… Vilne. Tel-Aviv, 2003 and Susanne Marten-Finnis. Sprachinseln. Jiddishe Publizistik in London, Wilna und Berlin, 1880-1930. Kцln, 1999; on Eliyahu ha-Gaon, see a comprehensive monograph by Immanuel Etkes. The Gaon of Vilna. The Man and His Image. Berkeley, 2002 and a catalog of a commemorating exhibition, Aderet Eliyahu. Ha-Gaon mi-Vilna. Tel-Aviv, 1998; on the activities of the YIVO institute in Vilna, see Itzik Gottesman. Defining Yiddish Nation. The Jewish Folklorists of Poland. Detroit, 2003 and Esfir Bramson. YIVO in Wilna. Zur Geschichte des Jüdischen Wissenschaftlichen Instituts. Leipzig, 1997; for the discussion of modern Jewish identities in Vilna, see Yulian Rafes. Doctor Tsemakh Shabad. A Great Citizen of the Jewish Diaspora. Baltimor, 1999; for one of many personal narratives on pre-war Vilna, see Hirsz Abramowicz. Profiles of a Lost World. Detroit, 1999; on Jewish identity of the former Vilna dwellers, see Esther Rudomin Hautzig. Remember Who You Are. Stories About Being Jewish. Philadelphia, 1999; on Jewish sites in modern Vilnius, see Genrikh Agranovskii. Litovskii Ierusalim. Kratkii putevoditel po pamiatnym mestam. Vilnius, 1992; on popular Jewish legends from Vilna, see Joseph Prouser. Noble Soul. The Life and Legend of the Vilna ger Tsedek Count Walentin Potocki. Piscataway, 2005 and Abraham Karpinowitz. Di geshikhte fun Vilner ger tsedek Graf Valentin Pototski. Tel-Aviv, 1990. For the multi-ethnic and multi-lingual conference materials, see Mokslinёs konferencijos “Lietuvos žydu švietimas ir kultūra iki Katastrofos’ medžiaga.” Vilnius, 1991. Among dissertations on Vilna Jewish culture, see, for example, Joshua Levisohn. The early Vilna Haskalah and the Search for a Modern Jewish Identity / Ph.D. diss.; Harvard University, 1999.
[2]On various aspects of the Vilna ghetto history and culture see, for example, Rachilė Kostanian. Spiritual Resistance in the Vilna Ghetto. Vilnius, 2002; Abba Kovner. Igeret la-shomrim ha-partisanim. Tel-Aviv, 2002; Herman Kruk. The Last Days of the Jerusalem of Lithuania. Chronicles From the Vilna Ghetto and the Camps, 1939-1944. New Haven, 2002; Maša Rolnikaitė. Ikh muz dertseyln/Ich muss erzählen. Berlin, 2002, also available in Russian, Idem. I vse eto pravda. St. Peterburg, 2002; Grigorijus Šuras. Evrei v Vilno. Khronika 1941-1944 gg. St. Peterburg, 2000; Dina Abramowicz. Guardians of a Tragic Heritage. Reminiscences and Observations of an Eyewitness. New York, 1999; Vilna Ghetto Posters. Jewish Spiritual Resistance. Vilnius, 1999; Noah Shneidman. Jerusalem of Lithuania. The Rise and Fall of Jewish Vilnius. A Personal Perspective. Oakville, 1998; Yulian Rafes. The Way We Were Before our Destruction. Lives of Jewish Students From Vilna Who Perished During the Holocaust. Baltimore, 1997; David Fishman. Embers Plucked From the Fire. The Rescue of Jewish Cultural Treasures in Vilna. New York, 1996; Irina Guzenberg. Vilniaus getas. Kalinių sąrašai. Vilnius, 1996; Zhanna Ran-Charnyi. Neveroiatnaia pravda. Vilnius, 1993; Florian Freund, Franz Ruttner (Hg.). Ess firt kejn weg zurik. Geschichte und Lieder des Ghettos von Wilna 1941-1943. Wien, 1992; Solomonas Atamukas. Yidn in Lite. Vilne, 1990; Szmerke Kaczerginski. Diario de un guerillero. Buenos Aires, 1989; Joseph Rudavsky. To Live With Hope, to Die With Dignity. Lanham, 1987; Chaim Lazar Litai. Destruction and Resistance. New York, 1985.
2.
On various aspects of the Vilna ghetto history and culture see, for example, Rachilė Kostanian. Spiritual Resistance in the Vilna Ghetto. Vilnius, 2002; Abba Kovner. Igeret la-shomrim ha-partisanim. Tel-Aviv, 2002; Herman Kruk. The Last Days of the Jerusalem of Lithuania. Chronicles From the Vilna Ghetto and the Camps, 1939-1944. New Haven, 2002; Maša Rolnikaitė. Ikh muz dertseyln/Ich muss erzählen. Berlin, 2002, also available in Russian, Idem. I vse eto pravda. St. Peterburg, 2002; Grigorijus Šuras. Evrei v Vilno. Khronika 1941-1944 gg. St. Peterburg, 2000; Dina Abramowicz. Guardians of a Tragic Heritage. Reminiscences and Observations of an Eyewitness. New York, 1999; Vilna Ghetto Posters. Jewish Spiritual Resistance. Vilnius, 1999; Noah Shneidman. Jerusalem of Lithuania. The Rise and Fall of Jewish Vilnius. A Personal Perspective. Oakville, 1998; Yulian Rafes. The Way We Were Before our Destruction. Lives of Jewish Students From Vilna Who Perished During the Holocaust. Baltimore, 1997; David Fishman. Embers Plucked From the Fire. The Rescue of Jewish Cultural Treasures in Vilna. New York, 1996; Irina Guzenberg. Vilniaus getas. Kalinių sąrašai. Vilnius, 1996; Zhanna Ran-Charnyi. Neveroiatnaia pravda. Vilnius, 1993; Florian Freund, Franz Ruttner (Hg.). Ess firt kejn weg zurik. Geschichte und Lieder des Ghettos von Wilna 1941-1943. Wien, 1992; Solomonas Atamukas. Yidn in Lite. Vilne, 1990; Szmerke Kaczerginski. Diario de un guerillero. Buenos Aires, 1989; Joseph Rudavsky. To Live With Hope, to Die With Dignity. Lanham, 1987; Chaim Lazar Litai. Destruction and Resistance. New York, 1985.
3.While Holocaust-centered narrative on Vilna Jewry following the “ghettoized” model occupies a domineering role among the publications on the Lithuanian Jewry, recent Western scholarship elaborating the “integrated” model has considerably expanded our vision of Vilna as a multi-cultural environment. In addition to the studies on Vilna amassed in note 1, there exist a significant amount of research that integrated Vilna Jewry within a broader framework of European history. On Vilna Jews reaction to the anti-Jewish persecutions during the 1648 Cossack revolution in Ukraine, see Joel Raba. Between Rememberance and Denial. The Fate of the Jews in the Wars of the Polish Commonwealth During the Mid-Seventeenth Century as Shown in Contemporary Writings and Historical Research. New York, 1995; on the seventeenth-century Vilna Jewish guilds, see Mark Wischnitzer. A History of Jewish Crafts and Guilds. New York, 1965; on Vilna kahal, see Shmuel Arthur Cygelman. Jewish Autonomy in Poland and Lithuania until 1648. Jerusalem, 1997 and Eli Lederhendler. The Road to Modern Jewish Politics. New York, 1989; on Vilna Gaon and early Russian maskilim, see David Fishman. Russia’s First Modern Jews. The Jews of Shklov. New York, 1995; on Vilna impact on the development of the nineteenth-century yeshivah movement, see Shaul Stampfer. Ha-yeshivah ha-litait. Jerusalem, 1995; on Vilna years of Israel Salanter, see Emmanuel Etkes. Rabbi Israel Salanter and the Mussar Movement. Seeking the Torah of Truth. Philadelphia, 1993; on the Vilna years of Yehuda Leib Gordon, one of the most preeminent Russian maskilim, see first chapters of Michael Stanislawski. For Whom Do I Toil? Judah Leib Gordon and the Crisis of Russian Jewry. New York, 1988; on Vilna as the center of Jewish cultural activities, see John Klier. Imperial Russia’s Jewish Question, 1855-1881. New York, 1995; on the rabbinic institute in Vilna as the center for modern Jewish dissent, see Eric Haberer. Jews and Revolution in Nineteenth-Century Russia. Cambridge, 1995; on inter-war Vilna Jewry, see Szyja Bronstein. Polish-Jewish Relations as Reflected in Memoirs of the Inter-War Period // POLIN. 1994. No. 8. Pp. 66-88; on Vilna Jews under Soviet control, see Dov Levin. The Jews of Vilna under Soviet Rule, 19 September – 28 October 1939 // POLIN. 1996. No. 9. Pp. 107-137; on Vilna as the headquarters of the Jewish socialists groups, see Alina Cała. Jewish Socialists in the Kingdom of Poland // POLIN. 1996. No. 9. Pp. 3-13; Moshe Mishkinsky. Reshit tenuat ha-poalim be-rusia. Tel-Aviv, 1981, Henry Tobias. The Jewish Bund in Russia From its Origins to 1905. Stanford, 1972, and Ezra Mendelsohn. Class Struggle in The Pale. the Formative Years of the Workers’ Movement in Tsarist Russia. Cambridge, 1970.↩
4.Private conversations with Israel Singer and Naftali Lavi from The World Jewish Congress in Jerusalem and New York in 1995-1999.↩
5.See, for instance Belorussian and Ukrainian versions of local Jewish history, in both the Holocaust occupies a disproportionate place: Emmanuil Ioffe. Stranitsy istorii evreev Belorussii. Minsk, 1996 and Ia[kiv] Rabinovych. Na zlami vikiv. Do 1000-richchia prozhyvannia ievreiv v Ukraini. Kyiv, 1998.↩
6.See Claire Rosenson. Jewish Identity Construction in Contemporary Poland. Dialogue Between Generations // East European Jewish Affairs. 1996. Vol. 26. No. 2. Pp. 67-78 and Polish Jewish Institutions in Transition. Personalities Over Process // Zvi Gitelman et al (Eds.). New Jewish Identities. Budapest, 2003. Pp. 263-289.↩
7.Though at the end of her essay Agnieszka Jagodzińska argues in favor of Haskalah-centered model of Jewish integration, the evidence she amassed attests to the opposite. Theoretically her understanding of Jewish acculturation better fits in the British and early French models rather than the German. On the models of Jewish acculturation alternative to the German-based and Haskalah-centered model elaborated by Jacob Katz, see Todd M. Endelman. The Jews of Georgian England 1714-1830. Ann Arbor, 1999. Pp. X-xix; Benjamin Nathans. Beyond the Pale. The Jewish Encounter With Late Imperial Russia. Berkeley, 2002. P. 338, and most recently, Joe Berkovitz. Rites and Passages. The Beginning of Modern Jewish Culture in France, 1650-1860. Philadelphia, 2004. Pp. 38-39.↩
8.See Boris Pudalov. Evrei v Nizhnem Novgorode. Nizhnii Novgorod, 1998; Semen Orlianskii. Iz istorii evreev Ukrainy. Zaporozhie, 2002; Iurii Snopov (Ed.). Evrei v Moskve. Moscow, 2003; M. Kemerov, S. Pivovarchik (Eds.). Evrei Grodno. Ocherki istorii i kultury. Grodno, 2000; V. V. Amelin. Evrei v Orenburgskom krae. Orenburg, 1998; I. Kofman. Nekotorye problemy evreev Sibiri v XIX-XX vekakh. Krasnoiarsk, 2004; V. Romanova. Evrei na Dal’nem Vostoke. Khabarovsk, 2000; L. Finberh et al. (Eds.). Dolia evreis’kykh hromad Tsentral’noi ta Skhidnoi Evropy v pershii polovyni XX stolittia. Kyiv, 2004; Mikhail Beizer. Evrei Leningrada. 1917-1939. Moscow, 1999; Kolys’ Chernivtsi buly hebreis’kym mistom. Chernivtsi, 1998; Boris Volkovich. Evreiskie organizatsii v Daugavpilse. 1920-1940. Daugavpils, 1998; Eldar Mamistvashvili. Khartvel ebraelta istoria. Tbilisi, 1995; Vladimir Melamed. Evrei vo Lvove. XVII-pervaia polovina XX veka. Sobytia, obschestvo, liudi. L’vov, 1994.↩
9.See V. Dymshits (Ed.). Evreiskie narodnye skazki. Predania, bylichki, rasskazy, anekdoty, sobrannye E. S. Raize. St Peterburg, 1999; B. Khaimovich, V. Lukin (Eds.). 100 evreiskikh mestechek Ukrainy. Jerusalem, 1997; V. Lukin et al. Istoria evreev na Ukraine i v Belorusii. St Petersburg, 1994.↩
10.See Iurii Morozov, Tatiana Derevianko. Evreiskie Kinematografisty v Ukraine. 1910-1945. Kyiv, 2004; Moisei Loev. Ukradennaia Muza. Kyiv, 2003; Yehupets’. Literaturno-khudozhnii Al’manakh. Kyiv, 1995-2005. For the analysis of Ukrainian Judaica, see Yohanan Petrovsky-Shtern. In Search of a Lost People. Jews in Present-day Ukrainian Historiography // East European Jewish Affairs. 2003. Vol. 1. No. 33. Pp. 67-82, and Idem. The Revival of the Academic Studies of Judaica in independent Ukraine // Zvi Gitelman (Ed.). Jewish Life after the USSR. Bloomington, 2003. Pp. 152-172.↩
11.See Simon Iakerson. Izbrannye zhemchuzhyny: unikal’nye pamiatniki evreiskoi kul’tury v Sankt-Peterburge. St.-Peterburg, 2003; Idem. Evreiskaia srednevekovaia kniga. Moscow, 2003; Idem. Reshimat sefarim bilti-ieduim mi-tekufat gerush sefarad // Manuscripta Orientalia. 1998. Vol. 1. No. 4. Pp. 17-25; Idem. Hebrew incunabula in the Asiatic Museum of St. Petersburg // Slavic and East European Information Resources. 2003. Vol. 4. No. 2-3. Pp. 37-57.↩
12.See Konrad Zieliński (Ed.). Ortodoksja, Emancypacja, Asymilacja. Studia z dziejów ludności żydowskiej na zemiach polskich w okresie rozbiorów. Lublin, 2003; Jan Doktór. Śliadami Mesjasza-Apostaty. Żydowsie ruchy mesjańskie w XVII i XVIII wieku a problem konwersii. Wrocław, 1998; Marcin Wodziński. Oświecenie żydowskie w Królestwie Polskim wobec chasydyzmu. Warszawa, 2003 and Idem. Groby cadyków w Polsce. Wrocław, 1998; Eugenia Prokop-Janiec. Polish-Jewish Literature in the Interwar Years. Syracuse, 2003; Ryszard Löw. Znaki obecności. O polsko-hebrajskich i polsko- żydowskich związkach literackich. Kraków, 1995; Monika Adamczyk-Grabowska. Polska Isaaca bashevisa Singera. Rozstanie i powrót. Lublin, 1994.↩
13.See especially Myron Kapral. Natsional’ni hromady L’vova XVI-XVIII st. Sotsial’no-pravovi vzaiemyny. L’viv, 2003; Iaroslav Hrytsak. Narys istorii Ukrainy. Kyiv, 1996 and Idem. Strasti za natsionalizmom. Istorychni esei. Kyiv, 2004; Vadim Skuratovskii. Problema avtorstva ‘Protokolov sionskikh mudretsov’. Kiev, 2001. Ukrainian scholars turned to Jewish scholars who contributed to the research of the Ukrainian culture, see for instance a groundbreaking publication Ieremia Aizenshtok. Avtobiohrafia. Vybrani lysty / Ed. by Stepan Zakharkin. Kyiv, 2003; Ukrainian scholarship incorporated several important studies of Ukrainian history and culture that, in turn, consider Jewish issues as firmly integrated into Ukrainian historical narrative, see, for example, chapters on Jews in Zenon Kohut. Korinnia identychnosty. Kyiv, 2004. Pp. 244-271, and George Grabowicz. Do istorii ukrains’koi literatury. Doslidzhennia, esei, polemika. Kyiv, 2003. Pp. 218-236.↩
14.Izraelis Lempertas. The Gaon of Vilnius and the Annals of Jewish Culture. Materials of the International Scientific Conference. Vilnius, 1998.↩
[3]While Holocaust-centered narrative on Vilna Jewry following the “ghettoized” model occupies a domineering role among the publications on the Lithuanian Jewry, recent Western scholarship elaborating the “integrated” model has considerably expanded our vision of Vilna as a multi-cultural environment. In addition to the studies on Vilna amassed in note 1, there exist a significant amount of research that integrated Vilna Jewry within a broader framework of European history. On Vilna Jews reaction to the anti-Jewish persecutions during the 1648 Cossack revolution in Ukraine, see Joel Raba. Between Rememberance and Denial. The Fate of the Jews in the Wars of the Polish Commonwealth During the Mid-Seventeenth Century as Shown in Contemporary Writings and Historical Research. New York, 1995; on the seventeenth-century Vilna Jewish guilds, see Mark Wischnitzer. A History of Jewish Crafts and Guilds. New York, 1965; on Vilna kahal, see Shmuel Arthur Cygelman. Jewish Autonomy in Poland and Lithuania until 1648. Jerusalem, 1997 and Eli Lederhendler. The Road to Modern Jewish Politics. New York, 1989; on Vilna Gaon and early Russian maskilim, see David Fishman. Russia’s First Modern Jews. The Jews of Shklov. New York, 1995; on Vilna impact on the development of the nineteenth-century yeshivah movement, see Shaul Stampfer. Ha-yeshivah ha-litait. Jerusalem, 1995; on Vilna years of Israel Salanter, see Emmanuel Etkes. Rabbi Israel Salanter and the Mussar Movement. Seeking the Torah of Truth. Philadelphia, 1993; on the Vilna years of Yehuda Leib Gordon, one of the most preeminent Russian maskilim, see first chapters of Michael Stanislawski. For Whom Do I Toil? Judah Leib Gordon and the Crisis of Russian Jewry. New York, 1988; on Vilna as the center of Jewish cultural activities, see John Klier. Imperial Russia’s Jewish Question, 1855-1881. New York, 1995; on the rabbinic institute in Vilna as the center for modern Jewish dissent, see Eric Haberer. Jews and Revolution in Nineteenth-Century Russia. Cambridge, 1995; on inter-war Vilna Jewry, see Szyja Bronstein. Polish-Jewish Relations as Reflected in Memoirs of the Inter-War Period // POLIN. 1994. No. 8. Pp. 66-88; on Vilna Jews under Soviet control, see Dov Levin. The Jews of Vilna under Soviet Rule, 19 September – 28 October 1939 // POLIN. 1996. No. 9. Pp. 107-137; on Vilna as the headquarters of the Jewish socialists groups, see Alina Cała. Jewish Socialists in the Kingdom of Poland // POLIN. 1996. No. 9. Pp. 3-13; Moshe Mishkinsky. Reshit tenuat ha-poalim be-rusia. Tel-Aviv, 1981, Henry Tobias. The Jewish Bund in Russia From its Origins to 1905. Stanford, 1972, and Ezra Mendelsohn. Class Struggle in The Pale. the Formative Years of the Workers’ Movement in Tsarist Russia. Cambridge, 1970.
[4]Private conversations with Israel Singer and Naftali Lavi from The World Jewish Congress in Jerusalem and New York in 1995-1999.
[5]See, for instance Belorussian and Ukrainian versions of local Jewish history, in both the Holocaust occupies a disproportionate place: Emmanuil Ioffe. Stranitsy istorii evreev Belorussii. Minsk, 1996 and Ia[kiv] Rabinovych. Na zlami vikiv. Do 1000-richchia prozhyvannia ievreiv v Ukraini. Kyiv, 1998.
[6]See Claire Rosenson. Jewish Identity Construction in Contemporary Poland. Dialogue Between Generations // East European Jewish Affairs. 1996. Vol. 26. No. 2. Pp. 67-78 and Polish Jewish Institutions in Transition. Personalities Over Process // Zvi Gitelman et al (Eds.). New Jewish Identities. Budapest, 2003. Pp. 263-289.
[7]Though at the end of her essay Agnieszka Jagodzińska argues in favor of Haskalah-centered model of Jewish integration, the evidence she amassed attests to the opposite. Theoretically her understanding of Jewish acculturation better fits in the British and early French models rather than the German. On the models of Jewish acculturation alternative to the German-based and Haskalah-centered model elaborated by Jacob Katz, see Todd M. Endelman. The Jews of Georgian England 1714-1830. Ann Arbor, 1999. Pp. X-xix; Benjamin Nathans. Beyond the Pale. The Jewish Encounter With Late Imperial Russia. Berkeley, 2002. P. 338, and most recently, Joe Berkovitz. Rites and Passages. The Beginning of Modern Jewish Culture in France, 1650-1860. Philadelphia, 2004. Pp. 38-39.
[8]See Boris Pudalov. Evrei v Nizhnem Novgorode. Nizhnii Novgorod, 1998; Semen Orlianskii. Iz istorii evreev Ukrainy. Zaporozhie, 2002; Iurii Snopov (Ed.). Evrei v Moskve. Moscow, 2003; M. Kemerov, S. Pivovarchik (Eds.). Evrei Grodno. Ocherki istorii i kultury. Grodno, 2000; V. V. Amelin. Evrei v Orenburgskom krae. Orenburg, 1998; I. Kofman. Nekotorye problemy evreev Sibiri v XIX-XX vekakh. Krasnoiarsk, 2004; V. Romanova. Evrei na Dal’nem Vostoke. Khabarovsk, 2000; L. Finberh et al. (Eds.). Dolia evreis’kykh hromad Tsentral’noi ta Skhidnoi Evropy v pershii polovyni XX stolittia. Kyiv, 2004; Mikhail Beizer. Evrei Leningrada. 1917-1939. Moscow, 1999; Kolys’ Chernivtsi buly hebreis’kym mistom. Chernivtsi, 1998; Boris Volkovich. Evreiskie organizatsii v Daugavpilse. 1920-1940. Daugavpils, 1998; Eldar Mamistvashvili. Khartvel ebraelta istoria. Tbilisi, 1995; Vladimir Melamed. Evrei vo Lvove. XVII-pervaia polovina XX veka. Sobytia, obschestvo, liudi. L’vov, 1994.
[9]See V. Dymshits (Ed.). Evreiskie narodnye skazki. Predania, bylichki, rasskazy, anekdoty, sobrannye E. S. Raize. St Peterburg, 1999; B. Khaimovich, V. Lukin (Eds.). 100 evreiskikh mestechek Ukrainy. Jerusalem, 1997; V. Lukin et al. Istoria evreev na Ukraine i v Belorusii. St Petersburg, 1994.
[10]See Iurii Morozov, Tatiana Derevianko. Evreiskie Kinematografisty v Ukraine. 1910-1945. Kyiv, 2004; Moisei Loev. Ukradennaia Muza. Kyiv, 2003; Yehupets’. Literaturno-khudozhnii Al’manakh. Kyiv, 1995-2005. For the analysis of Ukrainian Judaica, see Yohanan Petrovsky-Shtern. In Search of a Lost People. Jews in Present-day Ukrainian Historiography // East European Jewish Affairs. 2003. Vol. 1. No. 33. Pp. 67-82, and Idem. The Revival of the Academic Studies of Judaica in independent Ukraine // Zvi Gitelman (Ed.). Jewish Life after the USSR. Bloomington, 2003. Pp. 152-172.
[11]See Simon Iakerson. Izbrannye zhemchuzhyny: unikal’nye pamiatniki evreiskoi kul’tury v Sankt-Peterburge. St.-Peterburg, 2003; Idem. Evreiskaia srednevekovaia kniga. Moscow, 2003; Idem. Reshimat sefarim bilti-ieduim mi-tekufat gerush sefarad // Manuscripta Orientalia. 1998. Vol. 1. No. 4. Pp. 17-25; Idem. Hebrew incunabula in the Asiatic Museum of St. Petersburg // Slavic and East European Information Resources. 2003. Vol. 4. No. 2-3. Pp. 37-57.
[12]See Konrad Zieliński (Ed.). Ortodoksja, Emancypacja, Asymilacja. Studia z dziejów ludności żydowskiej na zemiach polskich w okresie rozbiorów. Lublin, 2003; Jan Doktór. Śliadami Mesjasza-Apostaty. Żydowsie ruchy mesjańskie w XVII i XVIII wieku a problem konwersii. Wrocław, 1998; Marcin Wodziński. Oświecenie żydowskie w Królestwie Polskim wobec chasydyzmu. Warszawa, 2003 and Idem. Groby cadyków w Polsce. Wrocław, 1998; Eugenia Prokop-Janiec. Polish-Jewish Literature in the Interwar Years. Syracuse, 2003; Ryszard Löw. Znaki obecności. O polsko-hebrajskich i polsko- żydowskich związkach literackich. Kraków, 1995; Monika Adamczyk-Grabowska. Polska Isaaca bashevisa Singera. Rozstanie i powrót. Lublin, 1994.
[13]See especially Myron Kapral. Natsional’ni hromady L’vova XVI-XVIII st. Sotsial’no-pravovi vzaiemyny. L’viv, 2003; Iaroslav Hrytsak. Narys istorii Ukrainy. Kyiv, 1996 and Idem. Strasti za natsionalizmom. Istorychni esei. Kyiv, 2004; Vadim Skuratovskii. Problema avtorstva ‘Protokolov sionskikh mudretsov’. Kiev, 2001. Ukrainian scholars turned to Jewish scholars who contributed to the research of the Ukrainian culture, see for instance a groundbreaking publication Ieremia Aizenshtok. Avtobiohrafia. Vybrani lysty / Ed. by Stepan Zakharkin. Kyiv, 2003; Ukrainian scholarship incorporated several important studies of Ukrainian history and culture that, in turn, consider Jewish issues as firmly integrated into Ukrainian historical narrative, see, for example, chapters on Jews in Zenon Kohut. Korinnia identychnosty. Kyiv, 2004. Pp. 244-271, and George Grabowicz. Do istorii ukrains’koi literatury. Doslidzhennia, esei, polemika. Kyiv, 2003. Pp. 218-236.
[14]Izraelis Lempertas. The Gaon of Vilnius and the Annals of Jewish Culture. Materials of the International Scientific Conference. Vilnius, 1998.