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From Pogrom to
Prairie: Early Jewish Farm Settlements in Central Alberta
by
A. J. Armstrong
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We are walking the half-mile to our location, and are making plans as to
where the house shall stand, where the barn is to be, chicken house, etc. We are
walking, walking on our own soil. Our own piece of ground. Something inside you
is glowing. This is all yours. The brushes, around the sloughs, all these hills
and valleys, as far as your eyes can see. Oh! what a grand feeling! A feeling of
independence, of self-respect, of equality.
— Jack Hackman "Reminiscences of Rumsey 1
In the late 1870s, the first trickles of what would become waves of Jewish
settlers arrived on the Prairies. Of course, these were not the first Jews in
the Canadian West, yet they were the first to seek to create rural Jewish
settlements. By the end of that decade, the vast majority of Jews in Western
Canada were the urban, acculturated, and mainly secular Jews of German and West
European extraction. In the 1880s, however, there was a radical shift in the
demographics of Jewish immigration to Canada, which one of the chief historians
of Canadian Jewry underlined with a paragraph consisting of the single sentence:
"And then the Russian Jews arrived."2
The pogroms in the Russian "pale of settlement" from 1881 to 1882, followed
by nearly four decades of internal deportations, quotas and renewed pogroms,
provided the spur for mass emigration of Russian Jews. Jews in Canada responded
by lobbying the Canadian government, offering sponsorship and demanding that
the Canadian government provide for the refugees on humanitarian grounds. The
government, already concerned that rapid American expansion into the West would
impinge upon the still sparsely populated Canadian prairies, not only permitted,
but also actively encouraged immigration by Russian Jews.
Jack Hackman, who was born
c.1888 in Russia, remembered that, in 1906, "The Canadian government, being
anxious to get immigrants to come to Canada, and settle on the land — had opened
an office in Odessa, and distributed pamphlets — describing the wonderful
opportunities waiting for you in Canada on the farms."3 Apparently, the hope was
that the success of other ethnic groups, notably Scandinavians and Russian
Mennonites, in forging new communities out of the prairie, might also be enjoyed
by these Russian Jews. However, the responsibility for settling these newcomers
was turned over to Canadian Jewish organizations, especially in the nascent
community in Winnipeg.
Canadian Jews and their East European cousins shared little save their
ethnicity. Even the religious expression of the two groups had remarkable
dissimilarities, though both resonated with the Ashkenazic Rabbinical tradition
developed over the centuries in Europe. Canadian Jews, for the most part
descended from urban Jews from western Poland and Germany, had experienced
neither the insular environment of the shtetl4 nor the religious revivalism which
swept through Eastern Europe in the second half of the 18th century. To
Canadian Jews the Vilna Gaon and Baal Shem Tov were distant, mysterious, and
faintly troubling, just as Herzl and Mendelssohn were to the Russians.
Canadian Jews had, over the generations in Europe and the New World, lost
many of the cultural accretions which radically distinguished them from their
gentile neighbours. Although they retained a distinctly Jewish identity, and
formed and identified with Jewish organizations and institutions, they settled
in the major urban centres of Canada and quite readily adapted to and entered
middle-class mainstream society. They observed major holidays and Sabbath
worship, but did not in any definitive way partake of the elaborate system of
halakhah5 which structured the lives of their Eastern cousins. Consequently, it
was understandable that the arrival of a large number of Russian Jews, who did
not speak English, had no apparent useful skills, had little farming experience,
did not accept the validity of existing Jewish institutions, and would not eat
the kosher food prepared for them, provoked some friction.6
It is easy, however, to appreciate why Russian Jews clung to the traditions
of their homeland. For centuries, the very distinctiveness, insularity, and
social closure that troubled their Canadian co-religionists had been the main
means of preserving their identity in the face of pogroms, expulsion, and
oppression. In a new environment, they turned to the familiar — Yiddish culture,
the traditions of their ancestors, and the comfort of an exclusive circle of
family and acquaintances. The sheer number of immigrants, which was aided by the
ascendancy of the strongly pro-immigration government of Sir Laurier and
the financial assistance of European Jews, and the insistence that they be
settled on the prairies, greatly altered the shape of Jewish culture in Canada:
" the
face of Canadian Jewry had changed. By 1914 it was not the Anglicized,
comfortable, integrated community it had been 30 years before. Rather, the
majority of Canada's Jews were now Yiddish-speaking, Orthodox, penurious
immigrants."7
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