By Gabriella Safran
ISBN-10: 0674055705
ISBN-13: 9780674055704
The guy who might turn into S. An-sky—ethnographer, battle correspondent, writer of the best-known Yiddish play, The Dybbuk—was born Shloyme-Zanvl Rappoport in 1863, in Russia’s faded of payment. His trip from the streets of Vitebsk to the guts of recent Yiddish and Hebrew theater, when it comes to St. Petersburg, Paris, and war-torn Austria-Hungry, was once either impressive and in many ways general: Marc Chagall, one other baby of Vitebsk, could make an analogous transit a new release later. Like Chagall, An-sky was once unswerving to a number of, conflicting Jewish, Russian, and eu identities. and prefer Chagall, An-sky made his actual and cultural transience take place as he drew on Jewish folks tradition to create artwork that confounded nationality. Leaving Vitebsk at seventeen, An-sky solid a few it seems that contradictory paths. A witness to peasant poverty, pogroms, and battle, he attempted to rescue the vestiges of disappearing groups even whereas combating for reform. A loner hooked on reinventing himself—at instances a Russian laborer, a thorough orator, a Jewish activist, an ethnographer of Hasidism, a wartime reduction worker—An-sky observed himself as a savior of the people’s tradition and its artifacts. What united the disparate strands of his existence was once his eagerness to talk to and for as many folks as attainable, despite their language or nationwide beginning. during this first full-length biography in English, Gabriella Safran, utilizing Russian, Yiddish, Hebrew, and French resources, recreates this ignored protean determine who, together with his passions, struggles, and artwork, expected the advanced identities of the ecu Jews who may stick with him. (20101004)
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Additional resources for Wandering Soul: The Dybbuk's Creator, S. An-sky
Sample text
After the 1881– 1882 pogroms, Mikhailovsky wrote a long article, “The Heroes and the Mob,” on peasant mob violence. He concluded that the peasant tendency to follow a pogrom “hero” or rabble-rouser could be blamed on capitalism itself: “A hero, emerging all of a sudden amidst people who . . ”11 Even more than Mikhailovsky, Gleb Uspensky was known for the bleakness of his depictions of lower-class life, but he too believed in the virtue of traditional peasant ways. Rappoport knew the 1882 essay, “The Power of the Soil,” where Uspensky used the language of folklore to protest against capitalism and the changes it brought to rural ways.
He tried blacksmithing and bookbinding, and stuck longer with the latter. A later co-worker reported that Shloyme-Zanvl never acquired more than the most basic skills of the bookbinder’s craft, but the point for him may not have been to become a master bookbinder, but rather to demonstrate to himself and others that he was not the kind of Jew that the maskilim criticized, versed in rabbinic literature but unable to perform any productive work. 35 28 WANDERING SOUL He was inspired by a newspaper article about a Jewish ditchdigger who died in an accident at work; his widow demanded that his employer compensate her for his death and ended up receiving 40 rubles.
14 Rappoport spent six years, until late 1891, in Ekaterinoslav and elsewhere in the region, sometimes teaching children in Jewish families, sometimes working with his hands. At the same time, he performed his own “small deeds,” reading to peasants and miners, observing them, and writing about them. Rappoport moved periodically from tutoring work to manual labor not as an ideological statement but out of real economic need. He was at times on the edge of starvation. In fall 1886, after the police asked him to leave the town of Krasnopol, he lived “very badly, without a roof, food, or clothing, speaking literally,” until he found another teaching job.
Wandering Soul: The Dybbuk's Creator, S. An-sky by Gabriella Safran
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