Source: Jewish Ideas Daily, 6-28-11
International Yiddish Theater Festival.
The second International Yiddish Theater Festival, an elaborate ten-day fete whose program ranges from carnavalesque performances to academic symposia, just wrapped up last week in Montreal. What is especially surprising about this young and very youthful celebration of what most Jews today consider the vernacular of the elderly and the Hasidim, is that Montreal is a city with a Jewish population of less than 80,000 (of whom almost 30,000 are non-Ashkenazim). Toronto, Canada’s largest city, now has a Jewish population well more than twice that of Montreal’s.
The immediate explanation for the venue is that Montreal remains the only city in the world with a Yiddish theatrical company that actually owns its permanent stage. The Montreal troupe itself is able to recruit Yiddish-literate performers from the only remaining Jewish day school system in North America in which Yiddish is a mandatory part of the curriculum. But such explanations are akin to the classical Yiddish penchant for answering one question with another. The deep question is why any such Yiddish institutions have survived in Montreal at all, given that they have disappeared almost completely in New York, once the world’s greatest center of Yiddish culture, as well more than a dozen smaller American Jewish communities. The historical answer to this question is expertly provided by Jewish Roots, Canadian Soil, a new volume on the subject by Canadian Jewish historian Rebecca Margolis.
Margolis’s detailed and engaging exploration of this bittersweet topic offers a fascinating contrast between the trajectories of Montreal and New York. Montreal emerged quietly as a relatively minor satellite of Yiddish culture in the initial years of massive east European Jewish migration to North America, from the 1880s through the First World War. Simultaneously, Yiddish culture in New York was exploding—during this period it would become the major center of Yiddish literary, journalistic, musical and theatrical activity, eclipsing even Warsaw and Vilna. In chapters devoted to Montreal’s Yiddish press, literati, secular schools, theater, and finally the unique Yiddishe Folks-Bibliotek (“Jewish People’s Library,” known today as the Jewish Public Library), Margolis meticulously documents the slow but steady growth of Yiddish cultural institutions in Montreal.
But Margolis’s book is more than a record of a historical trajectory. It also offers a cogent explanation as to why Yiddish has managed to survive in Montreal in a manner unparalleled in far larger Jewish communities. One rather obvious explanation lies in the fact that Montreal Jews, educated in the English Protestant school system, always constituted a minority within a minority in a diverse, already bilingual Quebec. More interestingly, immigration to Montreal remained a small trickle until 1924, when the United States’ Johnson-Reed Immigration Act set severe quotas on the numbers of Jewish immigrants from Eastern Europe. Canada was a natural second choice for the tens of thousands who could not enter the United States, and this later wave, arriving after the Soviet revolution, constituted a more sober, less radicalized group than the fiery Yiddish socialists and communists who had flooded New York in the previous three decades.
By far the most significant factor distinguishing the Yiddishists of Montreal was their adoption of some form of Jewish nationalism. The two competing Yiddish day schools were both led by passionate Zionists affiliated with the socialist Zionist organization, even as they differed as to the proper balance between Hebrew and Yiddish in the curriculum (the Yiddisher Folkshule stressed the importance of the former; the Peretz Shule insisted on the primacy of the latter). By way of contrast, no Yiddish schools in New York included Hebrew in their curriculum or dared fly the flag of Jewish Palestine (and later Israel) on the masts of its building. Both of Montreal’s Yiddish schools did.
The Jewish Public Library was the first and only communal public library in North America whose main commitment was to promote Yiddish literary culture (though it also actively built Hebrew, English and French collections over the years). As for the Yiddish press, Montreal’s Yiddish reading community was only large enough to support a single daily Yiddish newspaper (Der Kenneder Odler) which could in turn not afford to espouse any particular Jewish sub-ideology exclusively. Its editors over more than a half-century, the venerable scholars Max Wolofsky and Israel Rabinovitch, both assembled editorial staffs representing the full gamut of Jewish thought, from various radical ideologues to Orthodox rabbis.
While Margolis emphasizes the main difference between the New York and Montreal Yiddishist communities as being the latter’s commitment to communal consensus and moderation, she ironically fails utterly to do justice to the institutions and personalities of the mainstream Jewish community….READ MORE