by Jasmine Percell-Thompson<\/p>\n
Introduction<\/b><\/p>\n
The topic of exploring a connection between blood libel in late-Tsarist Russia and the Stalinist Terror is important because it identifies how resonant themes from blood libel trials and accusations persisted in the Soviet consciousness and reappeared in the Terror. \u00a0These themes are those such as a mob mentality, the creation of two groups in society: one included and accepted group which is staunchly opposed to the presence and ideals of “the Other” which threatens their sense of national identity, the accumulation and fabrication of evidence, the importance of witness testimony, the influence of the media,\u00a0the use of the accusation for personal gain, and the<\/span> influence of the agenda of the ruling power.<\/span> \u00a0<\/span>The major sources in<\/span> this annotated bibliography are the following:\u00a0\u00a0Blood Libel in Late Imperial Russia: The Ritual Murder Trial of Mendel\u00a0<\/i>Beilis by\u00a0Robert\u00a0Weinberg<\/i>,\u00a0\u201cEmpowerment, Defiance, and Demise: Jews and the Blood Libel\u00a0Specter under Stalinism\u201d\u00a0<\/i>by Elissa\u00a0Bemporad, \u201cThe \u201cRitual Murder\u201d Case in Kiev\u201d by George Kennan, and\u00a0Stalin\u2019s Last Crime: The Plot Against the Jewish\u00a0<\/span><\/i>Doctors, 1948-1953\u00a0<\/span><\/i>by <\/span>Jonathan Brent and Vladimir P. Naumov. \u00a0<\/span><\/span><\/span>The existing\u00a0existing historiography\u00a0o<\/span>n these topics explores more often the perception of Jews in late-Tsarist Russia and the Soviet Union; most of the sources written about blood libel in Russia focus mainly on the influences which led to the blood libel accusation rather than providing much information on individual blood libel cases, in the exception of the Beilis case, which is mentioned and discussed in detail in nearly all of the sources in this annotated bibliography. \u00a0Although some of the sources date from 1927 to give the topic of the Terror and antisemitism in Soviet Russia context, in regards to Stalinism, the specific scope of this annotated bibliography for the paper is from the late 1940s to 1953, while the scope for the blood libel in Tsarist Russia is from the 1870s to 1911. \u00a0This guide is separated into two themes: the Stalinist Terror and Late-Tsarist Russia; within these themes there are sections for books and journal articles, the books being separated into subsections for primary and secondary sources.<\/p>\n <\/p>\n Topic: the Stalinist Terror and Antisemitism\u00a0in Soviet Russia<\/span><\/strong><\/span><\/p>\n Books<\/strong><\/span><\/p>\n Secondary Sources<\/strong><\/p>\n Abramsky, Chimen. \u201cThe Biro-Bidzhan Project, 1927-1959.\u201d In Jews in Soviet Russia Since\u00a0<\/i>1917<\/i>, edited by Lionel Kochan, 64-77. London: Oxford University Press, 1978.<\/strong><\/p>\n This chapter addresses the Jewish settlement in the <\/span>Biro-Bidzhan region. \u00a0Soviet leaders viewed and argued this project as being distinct from the Zionist project in Palestine because they believed the Jewish community as being able to be assimilated into the Soviet Union in the future. \u00a0Stalin also commented on the implementation of an autonomous region which would become constituent Soviet republics and outlined his three requirements for an autonomous regions to exist within the constituent Soviet republics in his speech, “On the Draft Constitution of the U.S.S.R.”<\/span><\/p>\n Brent, Jonathan, and Vladimir P. Naumov. Stalin\u2019s Last Crime: The Plot Against the Jewish\u00a0<\/i>Doctors, 1948-1953<\/i>. New York: HarperCollins, 2003.<\/strong><\/p>\n This book outlines in immense detail the Doctors\u2019 Plot and its origins with the death of Andrei Zhdanov and the subsequent letter by Lydia Timashuk, who worked at the hospital where Zhdanov was treated, claiming that not enough had been done to prevent Zhdanov\u2019s death. \u00a0The accusations against doctors made during the Plot, fueled by Timashuk\u2019s letter, were part of a predetermined crime and since most of the victims of the Plot were Jewish, the Christian Russian community believed in the idea that Jews were destroyers to Christian society and brought harm to those within the community. \u00a0Stalin\u2019s government used the Doctors\u2019 Plot as a distraction from its inefficiencies and as a means of legitimating its rule. \u00a0Also focused on extensively is Stalin\u2019s obsession of Jewish spies who were providing information for foreign powers. \u00a0This idea of doctors, most often Jewish, who harm those within the community and are anti-Soviet spies culminated into the interrogation of the Jewish Dr. Etinger, who was visible within the community and one of the doctors who was consulted when treating Zhdanov. \u00a0Characteristic of the Doctors\u2019 Plot was the high amount of citizens involvement in the act of accusing, as exemplified by Timashuk\u2019s letter which began the investigation of doctors involved in treating Zhdanov. \u00a0The belief in the necessity of the accusation spawned from the Government\u2019s instilling the idea in the public of the constant presence of enemies and that the act of denouncing was promoted by the government as a means of expressing patriotism and nationalism. \u00a0This book also focuses on the government investigators\u2019 involvement in perpetuating the Doctors\u2019 Plot and how a narrative of accusation was created which could be used for personal gain, in particular Mikhail Ryumin, the MGB member who was also Dr. Ettinger\u2019s interrogator. \u00a0Ryumin\u2019s interrogation followed a specific agenda: to torture Ettinger until he admitted to having committed an anti-Soviet crime which he did not in actuality commit. \u00a0The goal of the interrogation of Dr. Ettinger was to find evidence which was already presumed to exist to bolster a presupposed idea. \u00a0After Ettinger died under Ryumin\u2019s interrogation, Ryumin needed to redeem himself to his fellow Party members so using the system of denunciation, he duplicates what he has seen other people do successfully so that he can have a member of the Party dismissed for a false charge of anti-Soviet activity. \u00a0This book focuses on how the possibility for personal gain and self-interest was how the fictitious crime during the Doctor\u2019s Plot was perpetrated: the crime during the Doctor\u2019s Plot originated from the idea of the constant presence of Jewish infiltrators within the Soviet community representing foreign dangers to the Soviet Union during the Cold War which manifested itself into the physical danger of killer doctors.<\/span><\/strong><\/p>\n Hodos, George H. Show Trials: Stalinist Purges in Eastern Europe, 1948-1954<\/i>. New\u00a0York: Praeger Publishers, 1987.<\/strong><\/p>\n This book focuses on multiple show trials during the Purges. \u00a0The themes throughout these trials were that government officials were dismissed if they did not promote and find fabricated evidence to support the government\u2019s narrative, torture was used against witnesses and those against whom the case was being built, and the use of witness manipulation through torture, blackmail, and rehearsal of what was to be said in court. \u00a0This book also focuses specifically on the Slansky trial which used as defendants visible citizens in the community with known anti-Soviet affiliations. \u00a0Themes of the Slansky trial and other show trials were that there was an emphasis on antisemitic characterisation of the Jews, such as the idea of a Jewish obsession with money, and the Jewish background of the defendants. \u00a0Furthermore, the prosecution promoted the idea of Jews as being in league with foreign nations and therefore of Jews aiding in the attempted campaign to destroy of the Soviet Union by sentencing the Jews on trial with having committed anti-Soviet crimes.<\/span><\/strong><\/p>\n Miller, Jacob. \u201cSoviet Theory on the Jews.\u201d In Jews in Soviet Russia Since 1917<\/i>, edited by\u00a0Lionel Kochan, 46-63. London: Oxford University Press, 1978.<\/strong><\/p>\n This chapter of <\/span>Jew in Soviet Russia Since 1917 <\/span><\/i>seeks to explain where Jews resided in the Russian national identity and why the Christian populace of Russia dissociated themselves from the Jewish community. \u00a0The reason Miller provides as to why Jews in Russia were not considered Russian was because the cultural identity of Russia was that of Orthodox Christianity and anything outside of this was viewed as foreign. \u00a0Miller argues this idea of mental homogeneity was instilled in the Christian Russian populace through the ideas of Marxism and the communist ideal of the collective, which insisted there existed one group against another. \u00a0Using this logic, the Jews of Russia considered infiltrators in the community, or collective, of Russian Christians. \u00a0Also focused on in this chapter are Marx and Stalin\u2019s ideas on the Jews: Marx openly believed that Jews were the destroyers of society while Stalin wrote an essay entitled <\/span>Marxism and the National Question <\/span><\/i>in which he addressed his ideas on the Jews in Russian society.<\/span><\/strong><\/p>\n Rapoport, Louis. Stalin\u2019s War Against the Jews: The Doctor\u2019s Plot and the Soviet Union<\/i>. New\u00a0York: The Free Press, 1990.<\/strong><\/p>\n This book separates into sections, such as the Great Purge and the Slansky trial. \u00a0In the section detailing the Great Purge, themes included the use of visible Jews within the community as victims and focused on was Stalin and his reasons for enacting the Purge. \u00a0The author of this book focuses on Stalin\u2019s paranoia, obsessive tendencies, and his personal contempt for science and therefore doctors. \u00a0Since in the Soviet Union, Jews were the overwhelming majority in the profession, Stalin also despised and had an inherent distrust of Jews. \u00a0This logic was used during the Slansky trial and Stalin\u2019s personal fear of death and therefore suspicion towards doctors, especially those who were Jewish, who he believed were trying to kill him fueled the persecution of doctors. \u00a0Also addressed was the personal agenda Lydia Timashuk had for sending her letter accusing the doctors who treated Andrei Zhdanov of improperly treating him. \u00a0Pervasive in Soviet society during this time was a distrust of the Jews, even those whose origins were Jewish, as having anti-Soviet affiliations. \u00a0During the Slansky trial, Rudolf Slanksy\u2019s Jewish background was constantly alluded to during the trial as a means of manipulating the court through an antisemitic characterisation of the person on trial. \u00a0The characterisation of Jews during this time in the press were as destroyers or those who harm, secret infiltrators who seek to kill those within society and destroy the Soviet Union. \u00a0The antisemitic press also promoted the Christian Russian populace\u2019s fear of the Jewish community and the idea of the Jews as being an alien nation which would literally and figuratively poison the community. \u00a0Jews were further portrayed by antisemitic propaganda as being in league with foreign powers to destroy Soviet Union. \u00a0The falsified information released by those involved in the press was seen as acts of patriotism and national duty by those not being persecuted. \u00a0The result of antisemitic propaganda was that an intense fear was ignited in the Christian Russian public of the Jewish community and there was an increase in the number of the reports of purported Jewish plots.<\/span><\/strong><\/p>\n Weinryb, Bernard D. \u201cAntisemitism in Soviet Russia\u201d In Jews in Soviet Russia Since 1917<\/i>,\u00a0edited by Lionel Kochan, 300-332. London: Oxford University Press, 1978.<\/strong><\/p>\n This chapter focuses mostly on subject matter outside of the scope of the Stalinist Purges. \u00a0What was useful in this source is that <\/span>Weinryb<\/span> addresses the idea of the communist nationality in the Soviet context as being defined through an inherent sense of suspicion for outsiders. \u00a0Furthermore, <\/span>in the context of the Stalinist Purges, Russian <\/span>patriotism was defined by being anitsemitic.<\/span><\/p>\n Journal Articles<\/strong><\/span><\/p>\n Azadovskii, Konstantin and Boris Egorov. \u201cFrom Anti-Westernism to Anti-Semitism:\u00a0Stalin and the Impact of the “Anti-Cosmopolitan” Campaigns on Soviet Culture.\u201d Journal of Cold War Studies 4, no. 1 (2002): 66-80.<\/strong><\/p>\n The authors of this article trace the beginning of Stalinist anti-Western sentiment to the belief that troops returning from World War II were contaminated by Western ideals and therefore were anti-Soviet. \u00a0During this time, anti-Western propaganda in conjunction with Russian nationalism was proliferated by the press through campaigns and imagery as an attempt to protect Soviet society from pro-Western sentiment. \u00a0Through this new focus on nationalism and Russian national identity, the idea of patriotism was reconstructed in the redefining of the word patriot, which was equated with being Russian. \u00a0The idea of what it meant to be Russian and how one would exhibit acts of patriotism was defined against being non-Russian; if one was non-Russian then they were suspected of trying to destroy the Soviet Union. \u00a0Also focused on in this article was the influence of propaganda such as articles, decrees, theatre productions, and film to define the Russian culture. \u00a0Stalin\u2019s goal before and during the Purge was to rid society of \u201cnon-Russian\u201d values or ideas. \u00a0Eventually, the idea of the community versus the \u201cOther\u201d was created: society was separated into those who were considered Russian and those who were considered to be non-Russian. \u00a0This fabricated distinction encouraged rampant suspicion and created the idea of the omnipotent, faceless enemy which was responsible for problems within society to provoke fear within the community of people who were considered Russian. \u00a0During the Anti-cosmopolitan campaign, the language of anti-cosmopolitanism eventually became conflated with antisemitism as Stalin sought to use prominent Jewish figures within Soviet society as proof of the existence of an anti-Soviet group within society. \u00a0Stalin believed that if there was any evidence of embracing Western ideals, this could potentially provide evidence for arrest.<\/span><\/strong><\/p>\n Bemporad, Elissa. \u201cEmpowerment, Defiance, and Demise: Jews and the Blood Libel\u00a0Specter under Stalinism.\u201d Jewish History 26, no. 3-4 (2012): 343-361.<\/strong><\/p>\n This article outlines various ritual murder accusations which support the claim that antisemitism was the defining characteristic of Tsar Nicholas II\u2019s rule. \u00a0After Tsar Nicholas II\u2019s rule, there was a shift from what was considered a primitive antisemitism, which included a belief in the ritual murder accusation, to a modern antisemitism, which did not blatantly use the blood libel accusation. \u00a0Despite this, during the late 1920s and the 1930s, the blood libel accusation persisted. \u00a0Bemporad argues that the timing of a particular ritual murder accusation during the late 1930s was significant because it took place during Stalin\u2019s terror campaign, during which there was a focus on uncovering enemies which were supposedly present in society. \u00a0Bemporad further argues this mentality facilitated the public\u2019s acceptance of Stalin\u2019s characterisation of the Jews as being the untrustworthy group in society during the anti-cosmopolitan campaign. \u00a0Also argued is that the Doctor\u2019s Plot was the reinvention of the ritual murder accusation for a modern audience through using the Jewish community as a means of physically portraying the public\u2019s fears during the Cold War.<\/span><\/strong><\/p>\n Topic: Late-Tsarist Russia<\/strong><\/span><\/p>\n Books<\/strong><\/span><\/p>\n Secondary Sources<\/strong><\/p>\n Klier, John Doyle. Imperial Russia\u2019s Jewish Question, 1855-1881<\/i>. Great Britain:\u00a0Cambridge\u00a0University Press, 1995.<\/strong><\/p>\n The chapter \u201cThe Occult Element in Russian Judeophobia\u201d in this book addresses the occult, the idea of mysticism in the Orthodox Christian Russian community, and the origins of the ritual murder accusation in Russia during tsarist rule. \u00a0The obsession with the occult culminated into a Christian Russian fear of the Jews, which became the basis of the ritual murder claim and where the ideas for the fabricated crime originated. \u00a0Jews were characterised as destroyers to Christian society and therefore the blood libel was used as an explanation for unsolved crimes within the Christian community. \u00a0This source also includes the first accusation of ritual murder in modern Russian history to occur outside of the Pale region in 1860. Furthermore, this source goes into great detail explaining the influence the press had in swaying public opinion and discusses the two major figures who helped to give credence to the ritual murder accusation: N.P. Gilianov-Platonov and Ippolit Liutostanskii. \u00a0The antisemitic themes in Gilianov-Platonov\u2019s articles written in the late 1800s were that what he presented as facts were based on rumour, he presented the idea of a historical innate Jewish obsession over vendetta, and that Jews were involved in violence. \u00a0Liutostanskii took advantage of the popularity of the ritual murder accusation by using his publications on blood libel to foment fear and therefore attain recognition for himself by establishing himself as an expert on the topic. \u00a0Antisemitic themes in Liutostanskii\u2019s writings were that he claimed the Jewish religion taught and promoted an anti-Christian hatred which encouraged Jews to persecute Christians, he focused on the Talmud as proof of the origins of anti-Christian sentiment, and he used the following cyclical argument to provide proof for his claims: because ritual murder accusations kept being made, there must have been some truth. \u00a0The consequence of articles such as these were that the Jewish community said vehemently that the accusation was false, which further bolstered the antisemites\u2019 claim since they reasoned that adamant denial was proof of the ritual murder claim being real. \u00a0Furthermore, the Christian Russian public was successfully frightened by these articles as more reports of ritual murder appeared and Christian parents feared for the safety of their children after the publication of these writings. \u00a0This source also studies briefly the March 5, 1879 Kutais District Court case which suffered bias as a result of the ritual murder uproar in society.<\/span><\/strong><\/p>\n Weinberg, Robert. Blood Libel in Late Imperial Russia: The Ritual Murder Trial of Mendel\u00a0<\/i>Beilis<\/i>. Bloomington: Indiana University Press, 2014.<\/strong><\/p>\n This source explores the many factors which influenced the outcome of the Mendel Beilis Trial and attempts to piece together evidence to find who truly murdered Andrei Iushchinskii. \u00a0Initially, this murder case began with a police investigation which sought to uncover what actually happened to Andrei then the Right-wing groups label the murder as being a ritual murder killing, which led to the hunt which consistently ignored evidence to find a Jewish victim on whom the murder could be pinned. \u00a0This source delves into describing the use of propaganda in the form of imagery by the antisemitic groups and press to instill fear into the Christian Russian populace by associating Jews with blood, ritual murder, and the devil and publishing emotional and violent appeals which warn Christian parents to keep their children safe from the Jews. \u00a0The antisemitic press used imagery to illustrate their message that the Jewish population was a threat to society and used caricatures which contained Jewish stereotypes and focused on the supposed Jewish worship of money and idols and a physicality that made them distinct from the Christian Russian community; this source also includes a number of the caricatures to supplement the descriptions. \u00a0An additional powerful propagandistic tool used by antisemitic groups was the press: despite the lack of evidence, the idea of Andrei\u2019s murder being of a ritual murder nature was proliferated through the press. \u00a0This source also focuses on the perception of Jews throughout society: the belief by the government that Jews were a threat to Russian society, the campaign led by the antisemitic group the Black Hundreds which proliferated the belief that Jews were set on destroying stability in Russian society, and the superstitious and supernatural ideas pervasive in Russian society and also in the jury of the Beilis trial which influenced the way gentiles viewed Jews in society. \u00a0What is additionally addressed is the government\u2019s involvement in the manipulation of the Christian Russian public for its own gain: the tsar used the Beilis trial to distract the Russian public from inefficiencies of the government and thereby forestall the regime\u2019s inevitable collapse. \u00a0This source also extensively studies the involvement of the Tsar\u2019s ministers in either furthering the manipulation of the evidence presented for the case or attempting to discover who truly murdered Andrei. \u00a0Also described in detail is the investigation process, during which letters were sent to investigators by the Christian Russian populace, which expressed a belief in ritual murder and therefore attempted to direct the police to the Jews as the murderers. \u00a0These letters were sent by Russian citizens to the government because their authors believed it was part of their civic duty to help in the government\u2019s investigation. \u00a0In the end, the government\u2019s case against Beilis failed because of a lack of physical evidence and discrepancies with witness testimonies. \u00a0Beilis was acquitted, yet instead of this being a failure for the government, it proved to not be an issue. \u00a0The goal of the government was to put the entire Jewish community on trial rather than Beilis specifically and make the ritual murder accusation into a reality, which it succeeded in doing by making the Christian Russian populace suspicious of the Jewish community. \u00a0Finally, this book includes multiple primary sources from various sources dating from before the Beilis trial to after the trial.<\/span><\/strong><\/p>\n Journal Articles<\/strong><\/span><\/p>\n Band, Arnold J. \u201cKafka and the Beiliss Affair.\u201d Comparative Literature 32, no. 2 (1980):\u00a0168-183.<\/strong><\/p>\n This article explores the Beilis trial and the government\u2019s involvement in not only creating a case against Mendel Beilis, but also attempting to foment the Christian public\u2019s hatred of Jews for political advantage. \u00a0Also addressed is that this trial was subject to an international audience and criticism of the perversion of justice within Russia. \u00a0The article also includes short synopses of other blood libel accusations, which exhibit the same themes as the Beilis trial, such as the accusation of the entire Jewish community rather than one individual and the influence of the press to manipulate public perception of the truth. \u00a0Most valuable in this source is the addition of an article written during the period of the Beilis trial, which writes about the idea of there being in Russian society a pervasive idea of the community versus the \u201cOther.\u201d \u00a0The author writes that the Beilis trial is not just about the prosecution of one man, but it is about the Jewish community being ostracized from gentile society. \u00a0Also analysed by the author is the use of language and accusation to threaten the safety of the Jewish community which stands apart from the Gentile society.<\/span><\/strong><\/p>\n Bekhterev, V. M. \u201cThe Iushchinskii Murder and the Expert Psychiatric-Psychological Opinion.\u201d\u00a0Translated by Lydia Razran Stone. Journal of Russian and East European Psychology<\/i> 41, no. 2 (2003): 7-70.<\/strong><\/p>\n This article outlines the Beilis trial and explores the use of expert testimony, specifically from psychiatrists, during the end of the Beilis trial in 1913. <\/span><\/strong><\/p>\n Berkowitz, Joel. \u201cThe \u2018Mendel Beilis Epidemic\u2019 on the Yiddish Stage.\u201d Jewish Social Studies<\/i> 8, no.\u00a01 (2001): 199-225.<\/span><\/strong><\/p>\n This article focuses on the international audience the Beilis trial gained through theatre and the dramatisation of the trial as it was happening. \u00a0The Yiddish press attacked the use of Beilis\u2019s story for personal and monetary gain as the exploitation of Mendel Beilis. \u00a0Also included in this article are caricatures published during the time the plays were being performed which criticised the theatre\u2019s taking advantage of Mendel Beilis. \u00a0In the theatrical productions of the Beilis trial, often events were fabricated and added to the story, which was also criticised. \u00a0These critics nevertheless went to these productions of the Beilis trial, revealing that they did not have a problem with a play being made out of Beilis\u2019s trial, but they had an issue with the irreverent sort of play that attempted to mix humor with serious content instead of presenting what was actually occurring.<\/span><\/strong><\/p>\n Giffin, Frederick C. \u201cAmerican Reactions to the Beilis Case.\u201d Social Science<\/i> 55, no. 2 (1980):\u00a089-93.<\/strong><\/p>\n This article outlines the Beilis trial and the American protests against Russia\u2019s trial against Mendel Beilis.<\/span><\/strong><\/p>\n Kennan, George. \u201cThe \u201cRitual Murder\u201d Case in Kiev.\u201d The Outlook 105 (1913): 529-534.<\/strong><\/p>\n This article explores the Mendel Beilis trial and its origins. \u00a0Focused on are the many failed attempts by the Right-wing antisemitic press to incite the Christian Russian populace into pogroms against the Jews by proliferating the idea of Andrei\u2019s murder being an act of ritual murder before the Beilis trial. \u00a0The reason why the blood libel accusation was able to come to fruition was because Tsar Nicholas II and his Ministers saw the narrative being promoted by antisemitic groups as a means by which to attain political advantage for themselves if supported. One of the reasons why the case against Beilis was manipulated by reactionary, antisemitic groups and the tsarist government to justify the government\u2019s repressive measures against the Jews and because it fit with the Tsar\u2019s antisemitic perception of the Jews. \u00a0Additionally, as a result of the Christian public already knowing how ritual murder was supposed to look and the power the accusation held, the ritual murder accusation was used by Christian Russians to evade punishment and for personal gain by framing the Jews; an important distinction to note is that there is not one Jew in question, but all Jews. \u00a0In the area where the Andrei Iushchinkii murder occurred, this type of murder was usual for the area; but, once the idea of ritual murder was associated to the case by the author of a letter sent to the government\u2019s investigators, the letter was used as proof in the investigation of ritual murder by antisemitic groups and the tsarist government. \u00a0This article focuses on the systematic ignoring of evidence by investigators who insisted on supporting the Tsar\u2019s interest in supporting the ritual murder claim while two Kiev police, Chief Mishchuk and Detective Krassouski, actually attempted to find who the true murderer of Andrei was and were dismissed from the government altogether in order to continue the unchallenged pursuit of the ritual murder narrative within the government.<\/span><\/strong><\/p>\n Kieval, Hillel J. \u201cDeath and the Nation: Ritual Murder as Political Discourse in the Czech\u00a0Lands.\u201d Jewish History<\/i> 10, no. 1 (1996): 75-91.<\/strong><\/p>\n This article explores the proliferation of the ritual murder accusation in Czech territory and how Jews did not fit into Czech society. \u00a0Jews in this territory were defined as being neither German nor Czech and because they could not be categorised, therefore, were viewed as a group with no nationality and no patriotic ties. \u00a0For this reason, the Jews were seen as a suspect group to Czech society which allowed for the ritual murder accusation to gain credence in the region.<\/p>\n Klier, John. \u201cCry Bloody Murder.\u201d East European Jewish Affairs<\/i> 36, no. 2 (2006): 213-229.<\/strong><\/p>\n This article outlines the blood libel accusation in the Beilis trial and the influence of the Right-wing organisations in the trial.<\/p>\n Murav, Harriet. \u201cThe Beilis Ritual Murder Trial and the Culture of Apocalypse.\u201d Cardozo\u00a0<\/i>Studies in Law and Literature<\/i> 12, no. 2 (2000): 243-263.<\/strong><\/p>\n This article outlines the Beilis trial and juxtaposes it against other cases which were characterised as the Christian populace fighting against the “uncivilised” of society, such as the Multan case. \u00a0Murav argues the Beilis trial is still significant in the study of culture and law. \u00a0The Beilis trial was legally important because it simultaneously tried one man, Mendel Beilis, and the entire Jewish community. \u00a0Murav states that the trial was pursued on a medical, historical, anthropological, and psychological basis. \u00a0Focused on in this article is the antisemitic idea during the Beilis trial that the Jewish religion and study was steeped in violence and anti-Christian sentiment. \u00a0Further analysed is language and symbolism used in the Beilis trial and the representation by non-Jews of ritual murder and its supposed meaning to the Jewish community.<\/span><\/strong><\/p>\n Rogger, Hans. \u201cThe Beilis Case: Anti-Semitism and Politics in the Reign of Nicholas II.\u201d Slavic\u00a0<\/i>Review<\/i> 25, no. 4 (1966): 615-629.<\/strong><\/p>\n This article analyses the Beilis trial as being the source of the divide in the Russian populace during the early 1900s and analyses Tsar Nicholas II and his Ministers\u2019 involvement in the trial and their building of a case against Mendel Beilis. \u00a0Rogger also takes into account that the Tsar and his Ministers knew that Beilis was not guilty and therefore questions why the Tsarist government promoted the ritual murder narrative.<\/span><\/strong><\/p>\n Zeitlin, S. \u201cThe Blood Accusation.\u201d The Jewish Quarterly Review<\/i> 59, no. 1 (1968): 76-80.<\/strong><\/p>\n This article outlines the nature of the ritual murder accusation and outlines the Beilis trial. \u00a0Zeitlin also analyses the tsarist government\u2019s involvement in the trial against Beilis and the murder of Stolypin as a tool used by Tsar Nicholas II to give credence to his support of the ritual murder narrative for the murder of Andrei Iushchinskii. \u00a0Also analysed are the public\u2019s reactions to the blood libel accusation. <\/span><\/strong><\/p>\n","protected":false},"excerpt":{"rendered":" by Jasmine Percell-Thompson Introduction The topic of exploring a connection between blood libel in late-Tsarist Russia and the Stalinist Terror is important because it identifies how resonant themes from blood libel trials and accusations persisted in the Soviet consciousness and reappeared in the Terror. \u00a0These themes are those such as a mob mentality, the creation 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