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RE: [Genealogy Research Club] Re: Need Help Finding Country of Origin

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  • 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 1 of 4 , Feb 4, 2007
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      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
      >

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