Ana Pauker: The Rise and Fall of a Jewish Communist by Robert Levy

By Robert Levy

Ana Pauker, whilst she is remembered in any respect, is regarded as the puppet of Soviet communism in Romania, blindly imposing the main brutal and repressive Stalinist regime. Robert Levy's new biography adjustments the image dramatically, revealing a girl of outstanding energy, ruled via clash and contradiction excess of by way of dogmatism. Telling the tale of Pauker's formative years in an more and more anti-Semitic surroundings, her dedication to a progressive occupation, and her upward push within the Romanian Communist circulation, Levy makes no try to whitewash Pauker's existence and activities, yet relatively explores each contour of the advanced character he stumbled on expressed in lots of newly obtainable archival files.

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Extra resources for Ana Pauker: The Rise and Fall of a Jewish Communist

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The country’s traditionally agrarian economy had long consisted almost exclusively of poor peasants living under the harsh rule of the boyars, with no significant middle class or urban life. But the 1829 Treaty of Adrianopole changed this abruptly, ending Turkey’s monopoly over commerce in the Danubian Principalities (Wallachia and Moldavia) and opening them to international trade in 1830. Romania’s medieval socioeconomic order made trade with Western Europe even more difficult and had to be reformed as quickly as possible.

Moreover, strangers were permanently ineligible for state scholarships, their numbers could never exceed one-fifth of a school’s student body, and they were precluded from attending all agricultural schools. 18 Thus, if Rabinsohn were ever able to continue her education, she would have to have done so in another country. This was a period of escalating state anti-Semitism in Romania, where Jews were officially stateless aliens. ” Eventually, however, it compromised, agreeing to naturalize Jews on a case-by-case basis.

16 At first glance it would seem that, despite significant variations, Ana Rabinsohn’s experience roughly conformed with this scenario. That her grandfather ignored traditional precepts and tutored Ana as a young child and that she may have gone to a boys’ heder briefly was unexceptional. Nor was the curriculum at either the primary or professional schools she attended in any way unique, for her instruction in both practical skills and scholarly subjects fit the current pattern of Jewish female schooling.

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