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Need Help Finding Country of Origin

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  • Connie Mazerov
    I need help in finding the specific country of origin of my husbands family. According to the 1910 census, Maritz Morris Mazerov, Celia Goldenberg Mazerov and
    Message 1 of 4 , Feb 2, 2007
    • 0 Attachment
      I need help in finding the specific country of origin of my husbands
      family. According to the 1910 census, Maritz Morris Mazerov, Celia
      Goldenberg Mazerov and their daughter and son, Anna and Ellis Harry
      Mazerov arrived in the US in 1891. They give their country of birth as
      Russia and indicate they are Jewish. Family folklore had them entering
      in New Orleans. A search of the ships manifests in New Orleans draws a
      blank. The family settled in St. Louis, MO until approximately 1900
      when they moved to Pittsburgh, PA. I was able to find the birth
      records of two of their three children who were born in St. Louis, but
      it does not give me any more information recording where in Russia this
      family emigrated from. Extensive searching in the ships record for
      that year into all ports in the US does not turn up this family. I
      have copies of Maritz, Celia and Ellis Harry and there is no more
      information than Russia as their country of origin. Although the 1910
      census indicates the family was naturalized, I am unable to find the
      records. Again family lore says the family may have been from the
      Ukraine but we are unable to verify that information. I desperately
      need help on this very tall brick wall.

      Connie
    • jbaconsr
      This may not help a lot, but I noticed in the 1910 census that they were born in Russia and spoke Yiddish. I did a google for the yiddish language in Russia in
      Message 2 of 4 , Feb 4, 2007
      • 0 Attachment
        This may not help a lot, but I noticed in the 1910 census that they
        were born in Russia and spoke Yiddish. I did a google for the
        yiddish language in Russia in 1890 and came up with the following
        article excert. It is interesting.
        "Historical background
        Although stories have come down to us about individual Jews or
        Jewish settlements even in pre-Kievan Rus', [iii]the real history of
        the Russian Jews started after the three divisions, in 1772, 1793,
        and 1795, and the integration of Poland into the Russian Empire in
        1815, as a result of which Russia acquired about a million Jews. It
        should be noted that this was not immigration, but the incorporation
        of the population together with the territories they had occupied.
        This is the chief distinction between the situation in Russia and
        European countries, including Poland and the Ukraine, where
        persecution was the main reason for the Jews to move. These acquired
        territories, which included part of the Ukraine, Byelorussia,
        Lithuania, plus the provinces where Jews were allowed to settle,
        made up the Jewish Pale, which was a kind of ghetto, but on an
        Imperial scale. In time, Jews established themselves as subjects of
        the Crown, though with limited rights. One of the main
        restrictionsconcerned living outside the Pale, which naturally
        applied to St. Petersburg.

        From the 18th century on, the attitude to Jewsvaried from acceptance
        based on ethnic tolerance (or rather indifference) under Peter the
        Great to hostility and persecution under Peter's less tolerant
        successors. For example, at the end of the 18th century (under
        Catherine the Great) Jews were allowed to reside in St. Petersburg
        only "by special permission". In 1804, a committee established by
        Alexander I worked out "Regulations Concerning the Organizationof
        Jewish Life". This was followed by setting apart certain categories
        of Jews, e.g. merchants and entrepreneurs, who were allowed to
        reside temporarily outside the Pale including St. Petersburg
        (Yukhnyova 1989: 90). On the other hand, the anti-Jewish actions
        under Nicholas I included the preparation for the expulsion of Jews
        from the capital (see Dubnov 1996: 436-437) [iv]. Each of the
        periods of lesser restrictions was characterized by an influx of a
        certain number of Jews to the capital, whereas some of them came to
        St. Petersburg as illegal immigrants. As a result, a small Jewish
        colony had formed in St. Petersburg by 1860.

        From the very beginning, St. Petersburg was set apart from the rest
        of Russia not only as the capital, but also as a cosmopolitan city.
        Although Russians constituted approximately 92 to 94 per cent of the
        population in the eighteenth century and 82.9 per cent in 1890
        (Yukhnyova 1989: 81, 83), the non-Russian minority included
        politically and economically important people and Jews were no
        exception. At the time of Peter the Great, some of them were among
        the tsar's closest associates, for example, the first Police-Master
        General, Anton Deviere. In later periods Jews also occupied
        important positions as financiers, merchants, craftsmen, etc.; a
        considerable portion consisted of university graduates [v]. In some
        cases, occupying a certain position required conversion to
        Christianity. Some of the converts were retired soldiers, who had
        been baptized when in the army and came to St. Petersburg to seek
        employment, which often meant working in a mixed milieu. Sometimes,
        the authorities closed their eyes on the fact that a position was
        occupied by a non-converted Jew. [vi]But baptism did not
        automatically mean breaking with the Jewry. According to Yukhnyova
        (1989: 92), the number of practicing Jews in St. Petersburg, who
        regarded Russian as their first language increased from 1,965 in
        1881 to 4,360 in 1890, while the number of Jewish Christians with
        Yiddish as their first language decreased during the same period
        from 134 to 19. These people became a link between Jews and the non-
        Jewish population of St. Petersburg on the one hand, and the St.
        Petersburg and the Pale Jewry on the other.

        Gravitation of Jews towards certain parts of the city (markets and
        trade centers, synagogues) reflected religious, cultural and
        linguistic preferences, especially those of the newcomers whose
        command of Russian was not sufficient for practical purposes. But
        this did not lead to the formation of any kind of ghetto or a Jewish
        quarter in St. Petersburg. On the contrary, the majority of St.
        Petersburg Jews were connected with the most prestigious parts of
        the town and those who lived there, such as merchants, artisans,
        doctors, bankers, etc.

        In other words, living in St. Petersburg did not necessarily imply a
        complete break with the "Shtetl Culture", but it did mean cultural
        and linguistic re-orientation. By the last quarter of the 19th
        century, St. Petersburg had become a third centre of Jewish culture
        in Russia, although of a very specific nature. Unlike Vilna (now
        Vilnius, Lithuania) with its old Rabbinical (that is, Hebrew)
        traditions, or the newer, enlightenment Yiddish traditions of
        Odessa, the St. Petersburg Jewry had from the very beginning been
        connected with the Russian establishment, Russian culture, and
        language. It is no coincidence therefore that between 1860 and 1910,
        21 of the 39 Jewish Russian periodicals were published in St.
        Petersburg. It is probably no coincidence either that the
        publication of Der Fraynd, the first Russian daily in Yiddish was
        transferred in 1909 from St. Petersburg to Warsaw. By 1910 the
        number of Jews who regarded Russian as their first language had
        reached 42 per cent. As a result, Jewish culture became bi-lingual
        (or even tri-lingual), with the prevalence of one of the elements,
        depending on the locality (Vilna - Odessa - St. Petersburg), and
        with a gradual shift of the focus towards Russian.

        This tendency increased at the beginning of the 20th century in
        connection with the revolutionary movements and the influx of Jews
        into the capital, and especially after the 1917 revolution when many
        Jewish families moved from the Pale to big cities, attracted by the
        job opportunities offered by industrialization. The immigrants
        represented two generations of Jews: (a) those who had lived the
        greater part of their lives in the Pale and had had Yiddish as their
        first, sometimes only language, and (b) those who were born in the
        city or had come there at an early age with their parents and had
        been educated in Russian, with Yiddish as a family language. In
        addition, there were younger people who came to the city to break
        deliberately with the Shtetl and, through education, became part of
        the secular culture, which before World War II was associated
        primarily with Marxism and technology. Hence a high percentage of
        Jews had degrees in Marxist philosophy, economics, engineering, as
        well as medicine. Linguistically, they belonged to the generation of
        children, rather than parents, but many had been educated in Yiddish
        (and Hebrew) as well [vii]."Source of material
        was:http://www.mercator-education.org/research-projects/endangered-
        languages/voices-from-the-shtetl

        Hope this help some.

        --- In genealogyresearchclub@yahoogroups.com, "Connie Mazerov"
        <mazerov@...> wrote:
        >
        > I need help in finding the specific country of origin of my
        husbands
        > family. According to the 1910 census, Maritz Morris Mazerov,
        Celia
        > Goldenberg Mazerov and their daughter and son, Anna and Ellis
        Harry
        > Mazerov arrived in the US in 1891. They give their country of
        birth as
        > Russia and indicate they are Jewish. Family folklore had them
        entering
        > in New Orleans. A search of the ships manifests in New Orleans
        draws a
        > blank. The family settled in St. Louis, MO until approximately
        1900
        > when they moved to Pittsburgh, PA. I was able to find the birth
        > records of two of their three children who were born in St. Louis,
        but
        > it does not give me any more information recording where in Russia
        this
        > family emigrated from. Extensive searching in the ships record
        for
        > that year into all ports in the US does not turn up this family.
        I
        > have copies of Maritz, Celia and Ellis Harry and there is no more
        > information than Russia as their country of origin. Although the
        1910
        > census indicates the family was naturalized, I am unable to find
        the
        > records. Again family lore says the family may have been from the
        > Ukraine but we are unable to verify that information. I
        desperately
        > need help on this very tall brick wall.
        >
        > Connie
        >
      • Mazerov
        Thanks for the historical background. Although I was aware of some of the information contained in the article it will be helpful when I am looking at the
        Message 3 of 4 , Feb 4, 2007
        • 0 Attachment
          Thanks for the historical background. Although I was aware of some of the
          information contained in the article it will be helpful when I am looking at
          the timeline of their departure in 1891. It would appear unlikely that they
          came out of St. Petersburg given the low number of Jews living there in that
          time period prior to 1891. It would seem to be much more likely they would
          have come from one of the areas within "The Pale" including some of the
          newly acquirede areas including the Ukraine. I appreciate this information.



          Connie



          -----Original Message-----
          From: genealogyresearchclub@yahoogroups.com
          [mailto:genealogyresearchclub@yahoogroups.com] On Behalf Of jbaconsr
          Sent: Sunday, February 04, 2007 7:47 AM
          To: genealogyresearchclub@yahoogroups.com
          Subject: [Genealogy Research Club] Re: Need Help Finding Country of Origin



          This may not help a lot, but I noticed in the 1910 census that they
          were born in Russia and spoke Yiddish. I did a google for the
          yiddish language in Russia in 1890 and came up with the following
          article excert. It is interesting.
          "Historical background
          Although stories have come down to us about individual Jews or
          Jewish settlements even in pre-Kievan Rus', [iii]the real history of
          the Russian Jews started after the three divisions, in 1772, 1793,
          and 1795, and the integration of Poland into the Russian Empire in
          1815, as a result of which Russia acquired about a million Jews. It
          should be noted that this was not immigration, but the incorporation
          of the population together with the territories they had occupied.
          This is the chief distinction between the situation in Russia and
          European countries, including Poland and the Ukraine, where
          persecution was the main reason for the Jews to move. These acquired
          territories, which included part of the Ukraine, Byelorussia,
          Lithuania, plus the provinces where Jews were allowed to settle,
          made up the Jewish Pale, which was a kind of ghetto, but on an
          Imperial scale. In time, Jews established themselves as subjects of
          the Crown, though with limited rights. One of the main
          restrictionsconcerned living outside the Pale, which naturally
          applied to St. Petersburg.

          From the 18th century on, the attitude to Jewsvaried from acceptance
          based on ethnic tolerance (or rather indifference) under Peter the
          Great to hostility and persecution under Peter's less tolerant
          successors. For example, at the end of the 18th century (under
          Catherine the Great) Jews were allowed to reside in St. Petersburg
          only "by special permission". In 1804, a committee established by
          Alexander I worked out "Regulations Concerning the Organizationof
          Jewish Life". This was followed by setting apart certain categories
          of Jews, e.g. merchants and entrepreneurs, who were allowed to
          reside temporarily outside the Pale including St. Petersburg
          (Yukhnyova 1989: 90). On the other hand, the anti-Jewish actions
          under Nicholas I included the preparation for the expulsion of Jews
          from the capital (see Dubnov 1996: 436-437) [iv]. Each of the
          periods of lesser restrictions was characterized by an influx of a
          certain number of Jews to the capital, whereas some of them came to
          St. Petersburg as illegal immigrants. As a result, a small Jewish
          colony had formed in St. Petersburg by 1860.

          From the very beginning, St. Petersburg was set apart from the rest
          of Russia not only as the capital, but also as a cosmopolitan city.
          Although Russians constituted approximately 92 to 94 per cent of the
          population in the eighteenth century and 82.9 per cent in 1890
          (Yukhnyova 1989: 81, 83), the non-Russian minority included
          politically and economically important people and Jews were no
          exception. At the time of Peter the Great, some of them were among
          the tsar's closest associates, for example, the first Police-Master
          General, Anton Deviere. In later periods Jews also occupied
          important positions as financiers, merchants, craftsmen, etc.; a
          considerable portion consisted of university graduates [v]. In some
          cases, occupying a certain position required conversion to
          Christianity. Some of the converts were retired soldiers, who had
          been baptized when in the army and came to St. Petersburg to seek
          employment, which often meant working in a mixed milieu. Sometimes,
          the authorities closed their eyes on the fact that a position was
          occupied by a non-converted Jew. [vi]But baptism did not
          automatically mean breaking with the Jewry. According to Yukhnyova
          (1989: 92), the number of practicing Jews in St. Petersburg, who
          regarded Russian as their first language increased from 1,965 in
          1881 to 4,360 in 1890, while the number of Jewish Christians with
          Yiddish as their first language decreased during the same period
          from 134 to 19. These people became a link between Jews and the non-
          Jewish population of St. Petersburg on the one hand, and the St.
          Petersburg and the Pale Jewry on the other.

          Gravitation of Jews towards certain parts of the city (markets and
          trade centers, synagogues) reflected religious, cultural and
          linguistic preferences, especially those of the newcomers whose
          command of Russian was not sufficient for practical purposes. But
          this did not lead to the formation of any kind of ghetto or a Jewish
          quarter in St. Petersburg. On the contrary, the majority of St.
          Petersburg Jews were connected with the most prestigious parts of
          the town and those who lived there, such as merchants, artisans,
          doctors, bankers, etc.

          In other words, living in St. Petersburg did not necessarily imply a
          complete break with the "Shtetl Culture", but it did mean cultural
          and linguistic re-orientation. By the last quarter of the 19th
          century, St. Petersburg had become a third centre of Jewish culture
          in Russia, although of a very specific nature. Unlike Vilna (now
          Vilnius, Lithuania) with its old Rabbinical (that is, Hebrew)
          traditions, or the newer, enlightenment Yiddish traditions of
          Odessa, the St. Petersburg Jewry had from the very beginning been
          connected with the Russian establishment, Russian culture, and
          language. It is no coincidence therefore that between 1860 and 1910,
          21 of the 39 Jewish Russian periodicals were published in St.
          Petersburg. It is probably no coincidence either that the
          publication of Der Fraynd, the first Russian daily in Yiddish was
          transferred in 1909 from St. Petersburg to Warsaw. By 1910 the
          number of Jews who regarded Russian as their first language had
          reached 42 per cent. As a result, Jewish culture became bi-lingual
          (or even tri-lingual), with the prevalence of one of the elements,
          depending on the locality (Vilna - Odessa - St. Petersburg), and
          with a gradual shift of the focus towards Russian.

          This tendency increased at the beginning of the 20th century in
          connection with the revolutionary movements and the influx of Jews
          into the capital, and especially after the 1917 revolution when many
          Jewish families moved from the Pale to big cities, attracted by the
          job opportunities offered by industrialization. The immigrants
          represented two generations of Jews: (a) those who had lived the
          greater part of their lives in the Pale and had had Yiddish as their
          first, sometimes only language, and (b) those who were born in the
          city or had come there at an early age with their parents and had
          been educated in Russian, with Yiddish as a family language. In
          addition, there were younger people who came to the city to break
          deliberately with the Shtetl and, through education, became part of
          the secular culture, which before World War II was associated
          primarily with Marxism and technology. Hence a high percentage of
          Jews had degrees in Marxist philosophy, economics, engineering, as
          well as medicine. Linguistically, they belonged to the generation of
          children, rather than parents, but many had been educated in Yiddish
          (and Hebrew) as well [vii]."Source of material
          was:http://www.mercator
          <http://www.mercator-education.org/research-projects/endangered->
          -education.org/research-projects/endangered-
          languages/voices-from-the-shtetl

          Hope this help some.

          --- In genealogyresearchcl <mailto:genealogyresearchclub%40yahoogroups.com>
          ub@yahoogroups.com, "Connie Mazerov"
          <mazerov@...> wrote:
          >
          > I need help in finding the specific country of origin of my
          husbands
          > family. According to the 1910 census, Maritz Morris Mazerov,
          Celia
          > Goldenberg Mazerov and their daughter and son, Anna and Ellis
          Harry
          > Mazerov arrived in the US in 1891. They give their country of
          birth as
          > Russia and indicate they are Jewish. Family folklore had them
          entering
          > in New Orleans. A search of the ships manifests in New Orleans
          draws a
          > blank. The family settled in St. Louis, MO until approximately
          1900
          > when they moved to Pittsburgh, PA. I was able to find the birth
          > records of two of their three children who were born in St. Louis,
          but
          > it does not give me any more information recording where in Russia
          this
          > family emigrated from. Extensive searching in the ships record
          for
          > that year into all ports in the US does not turn up this family.
          I
          > have copies of Maritz, Celia and Ellis Harry and there is no more
          > information than Russia as their country of origin. Although the
          1910
          > census indicates the family was naturalized, I am unable to find
          the
          > records. Again family lore says the family may have been from the
          > Ukraine but we are unable to verify that information. I
          desperately
          > need help on this very tall brick wall.
          >
          > Connie
          >





          [Non-text portions of this message have been removed]
        • jordan martin
          I have no information to help you out. All I wanted to say is always expect the unexpected, never rule anything out (until you know for sure), check, check
          Message 4 of 4 , Feb 4, 2007
          • 0 Attachment
            I have no information to help you out. All I wanted to say is always expect the unexpected, never rule anything out (until you know for sure), check, check and recheck. Those are the things I've learned over the years of doing this. LOL. but I'm sure you know that. Good luck I know how frustating it can be not to have the information you want so bad.

            Mazerov <mazerov@...> wrote: Thanks for the historical background. Although I was aware of some of the
            information contained in the article it will be helpful when I am looking at
            the timeline of their departure in 1891. It would appear unlikely that they
            came out of St. Petersburg given the low number of Jews living there in that
            time period prior to 1891. It would seem to be much more likely they would
            have come from one of the areas within "The Pale" including some of the
            newly acquirede areas including the Ukraine. I appreciate this information.

            Connie

            -----Original Message-----
            From: genealogyresearchclub@yahoogroups.com
            [mailto:genealogyresearchclub@yahoogroups.com] On Behalf Of jbaconsr
            Sent: Sunday, February 04, 2007 7:47 AM
            To: genealogyresearchclub@yahoogroups.com
            Subject: [Genealogy Research Club] Re: Need Help Finding Country of Origin

            This may not help a lot, but I noticed in the 1910 census that they
            were born in Russia and spoke Yiddish. I did a google for the
            yiddish language in Russia in 1890 and came up with the following
            article excert. It is interesting.
            "Historical background
            Although stories have come down to us about individual Jews or
            Jewish settlements even in pre-Kievan Rus', [iii]the real history of
            the Russian Jews started after the three divisions, in 1772, 1793,
            and 1795, and the integration of Poland into the Russian Empire in
            1815, as a result of which Russia acquired about a million Jews. It
            should be noted that this was not immigration, but the incorporation
            of the population together with the territories they had occupied.
            This is the chief distinction between the situation in Russia and
            European countries, including Poland and the Ukraine, where
            persecution was the main reason for the Jews to move. These acquired
            territories, which included part of the Ukraine, Byelorussia,
            Lithuania, plus the provinces where Jews were allowed to settle,
            made up the Jewish Pale, which was a kind of ghetto, but on an
            Imperial scale. In time, Jews established themselves as subjects of
            the Crown, though with limited rights. One of the main
            restrictionsconcerned living outside the Pale, which naturally
            applied to St. Petersburg.

            From the 18th century on, the attitude to Jewsvaried from acceptance
            based on ethnic tolerance (or rather indifference) under Peter the
            Great to hostility and persecution under Peter's less tolerant
            successors. For example, at the end of the 18th century (under
            Catherine the Great) Jews were allowed to reside in St. Petersburg
            only "by special permission". In 1804, a committee established by
            Alexander I worked out "Regulations Concerning the Organizationof
            Jewish Life". This was followed by setting apart certain categories
            of Jews, e.g. merchants and entrepreneurs, who were allowed to
            reside temporarily outside the Pale including St. Petersburg
            (Yukhnyova 1989: 90). On the other hand, the anti-Jewish actions
            under Nicholas I included the preparation for the expulsion of Jews
            from the capital (see Dubnov 1996: 436-437) [iv]. Each of the
            periods of lesser restrictions was characterized by an influx of a
            certain number of Jews to the capital, whereas some of them came to
            St. Petersburg as illegal immigrants. As a result, a small Jewish
            colony had formed in St. Petersburg by 1860.

            From the very beginning, St. Petersburg was set apart from the rest
            of Russia not only as the capital, but also as a cosmopolitan city.
            Although Russians constituted approximately 92 to 94 per cent of the
            population in the eighteenth century and 82.9 per cent in 1890
            (Yukhnyova 1989: 81, 83), the non-Russian minority included
            politically and economically important people and Jews were no
            exception. At the time of Peter the Great, some of them were among
            the tsar's closest associates, for example, the first Police-Master
            General, Anton Deviere. In later periods Jews also occupied
            important positions as financiers, merchants, craftsmen, etc.; a
            considerable portion consisted of university graduates [v]. In some
            cases, occupying a certain position required conversion to
            Christianity. Some of the converts were retired soldiers, who had
            been baptized when in the army and came to St. Petersburg to seek
            employment, which often meant working in a mixed milieu. Sometimes,
            the authorities closed their eyes on the fact that a position was
            occupied by a non-converted Jew. [vi]But baptism did not
            automatically mean breaking with the Jewry. According to Yukhnyova
            (1989: 92), the number of practicing Jews in St. Petersburg, who
            regarded Russian as their first language increased from 1,965 in
            1881 to 4,360 in 1890, while the number of Jewish Christians with
            Yiddish as their first language decreased during the same period
            from 134 to 19. These people became a link between Jews and the non-
            Jewish population of St. Petersburg on the one hand, and the St.
            Petersburg and the Pale Jewry on the other.

            Gravitation of Jews towards certain parts of the city (markets and
            trade centers, synagogues) reflected religious, cultural and
            linguistic preferences, especially those of the newcomers whose
            command of Russian was not sufficient for practical purposes. But
            this did not lead to the formation of any kind of ghetto or a Jewish
            quarter in St. Petersburg. On the contrary, the majority of St.
            Petersburg Jews were connected with the most prestigious parts of
            the town and those who lived there, such as merchants, artisans,
            doctors, bankers, etc.

            In other words, living in St. Petersburg did not necessarily imply a
            complete break with the "Shtetl Culture", but it did mean cultural
            and linguistic re-orientation. By the last quarter of the 19th
            century, St. Petersburg had become a third centre of Jewish culture
            in Russia, although of a very specific nature. Unlike Vilna (now
            Vilnius, Lithuania) with its old Rabbinical (that is, Hebrew)
            traditions, or the newer, enlightenment Yiddish traditions of
            Odessa, the St. Petersburg Jewry had from the very beginning been
            connected with the Russian establishment, Russian culture, and
            language. It is no coincidence therefore that between 1860 and 1910,
            21 of the 39 Jewish Russian periodicals were published in St.
            Petersburg. It is probably no coincidence either that the
            publication of Der Fraynd, the first Russian daily in Yiddish was
            transferred in 1909 from St. Petersburg to Warsaw. By 1910 the
            number of Jews who regarded Russian as their first language had
            reached 42 per cent. As a result, Jewish culture became bi-lingual
            (or even tri-lingual), with the prevalence of one of the elements,
            depending on the locality (Vilna - Odessa - St. Petersburg), and
            with a gradual shift of the focus towards Russian.

            This tendency increased at the beginning of the 20th century in
            connection with the revolutionary movements and the influx of Jews
            into the capital, and especially after the 1917 revolution when many
            Jewish families moved from the Pale to big cities, attracted by the
            job opportunities offered by industrialization. The immigrants
            represented two generations of Jews: (a) those who had lived the
            greater part of their lives in the Pale and had had Yiddish as their
            first, sometimes only language, and (b) those who were born in the
            city or had come there at an early age with their parents and had
            been educated in Russian, with Yiddish as a family language. In
            addition, there were younger people who came to the city to break
            deliberately with the Shtetl and, through education, became part of
            the secular culture, which before World War II was associated
            primarily with Marxism and technology. Hence a high percentage of
            Jews had degrees in Marxist philosophy, economics, engineering, as
            well as medicine. Linguistically, they belonged to the generation of
            children, rather than parents, but many had been educated in Yiddish
            (and Hebrew) as well [vii]."Source of material
            was:http://www.mercator
            <http://www.mercator-education.org/research-projects/endangered->
            -education.org/research-projects/endangered-
            languages/voices-from-the-shtetl

            Hope this help some.

            --- In genealogyresearchcl <mailto:genealogyresearchclub%40yahoogroups.com>
            ub@yahoogroups.com, "Connie Mazerov"
            <mazerov@...> wrote:
            >
            > I need help in finding the specific country of origin of my
            husbands
            > family. According to the 1910 census, Maritz Morris Mazerov,
            Celia
            > Goldenberg Mazerov and their daughter and son, Anna and Ellis
            Harry
            > Mazerov arrived in the US in 1891. They give their country of
            birth as
            > Russia and indicate they are Jewish. Family folklore had them
            entering
            > in New Orleans. A search of the ships manifests in New Orleans
            draws a
            > blank. The family settled in St. Louis, MO until approximately
            1900
            > when they moved to Pittsburgh, PA. I was able to find the birth
            > records of two of their three children who were born in St. Louis,
            but
            > it does not give me any more information recording where in Russia
            this
            > family emigrated from. Extensive searching in the ships record
            for
            > that year into all ports in the US does not turn up this family.
            I
            > have copies of Maritz, Celia and Ellis Harry and there is no more
            > information than Russia as their country of origin. Although the
            1910
            > census indicates the family was naturalized, I am unable to find
            the
            > records. Again family lore says the family may have been from the
            > Ukraine but we are unable to verify that information. I
            desperately
            > need help on this very tall brick wall.
            >
            > Connie
            >

            [Non-text portions of this message have been removed]






            "IF YOU DON'T STAND BEHIND OUR TROOPS PLEASE FEEL FREE TO STAND IN FRONT OF THE" ~ UNKNOWN

            "IT'S BETTER TO BE HATED FOR WHO YOU ARE THEN LOVED FOR WHO YOU ARE NOT" ~ VAN ZANT

            "NEVER BE BULLIED INTO SILENCE. NEVER ALLOW YOURSELF TO BE MADE A VICTIM. ACCEPT NO ONE'S DEFINITION OF YOUR LIFE, DEFINE YOURSELF!" ~ HARVEY FIERSTEIN


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            Everyone is raving about the all-new Yahoo! Mail beta.

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