A Short History of the Russian Military Draft
Berel Melamed (Benjamin Miller) was drafted into the Czar’s army around
the turn of the 20th century, serving in the band. He said he deserted
the army. Perhaps he deserted shortly before getting married in Kiev in April
1913, and departing Europe for America in July 1914 - at the beginning of WWI.
Ben never spoke of his military service except to say he saw his first airplane.
We do know that he did not have fond memories of his family; perhaps this had
something in part to do with his being drafted. His family was well off and
this article leads one to the potential conclusion that he might have been the
family ‘donation’ to the draft calls. We may never know all the facts about
Ben’s service and desertion, but this article is interesting and might explain
why Ben arrived via Canada and changed his name to Miller. And it's probable
that other ancestors left Russia to avoid the draft. It’s something to ponder.
Only one known photo of Ben in the Czar's Army exists; he’s in the band.
A History of the Russian Military Draft
Adapted from: RU-mil 24282 961122 Military conscription in 19th century
Russia
MILITARY CONSCRIPTION IN RUSSIA IN THE 19th CENTURY
By Dan Leeson NOTE: Editing by Ron Miller for this family history website.
A JewishGen InfoFile Subj: Conscription in Russia during the previous century
My original request was to satisfy a personal and genealogical curiosity about
this subject since it seems to be a part of the fabric of every Jewish family
that came to America from Russia ca. 1840 to ca. 1900. The warp and woof the
fabric is that "Grandpa, in order to avoid conscription in the Russian Army
..." did this or that thing (mostly involving name changes but also self mutilation,
and even the reported deliberate mutilation of children by their parents or
townspeople). The name changing stories (or else a spelling change) is invariably
the source for the stories of how "our name got changed from [xxx] to [yyy]."
As both professional and amateur genealogists (my category being the latter),
we spend years of research based on this kind of information. In my own case,
I have been fighting that original name battle for almost a quarter century
and I am no further in solving it now than I was at the inception of my research.
And all of my effort is based on the family story that "Grandfather, in order
to avoid conscription in the Russian Army changed his name from Leeson (or Leisen
or Liesan or Leahson or goodness know what) to Rosenberg so as to disguise himself
to the conscripting authorities." This family tradition, true or false, pervades
my entire generation and will continue unchanged into the 21st century if I
can't do something about it.
I became sufficiently interested in the history
of the whole period that I spent some time researching it. And frankly, a lot
of what I thought I knew is not consistent with the standard reference texts
that deal with that epoch and that subject. Ordinarily, I would not bring this
matter to Jewish Genealogy because, on the surface, it appears to be interesting history
but not really genealogy. But because so many of us have these stories as core
to our own genealogies, the reliability and accuracy of them must be examined.
Often the direction that our genealogical research takes is based on these handed-down
tales, but many of the things that we were told may fall into the realm of bube
meises (i.e., old wives tales) that we have all accepted as fact (including
me).
Now I find that some of these bube meises, charming and romantic though
they may be, fail to pass some basic tests of reason. Let me begin by summarizing
the legislation concerning military duty for Jewish males in Russia. Until
1827, Jews in Russia were forbidden to serve in the military. Instead they were
taxed for being denied the right to serve their country, but this is simply
another discriminatory variation of the Jew's tax. Mind you, the impossibility
of a Jew serving in the Russian military did not come at the request of the
Jewish community but from Russian law designed to prevent Jews from serving
their country in this patriotic way. Any contrary position would have forced
the Russian oligarchy into giving Jews a measure of political equality, something
they had no intention of doing in any case. (In some countries where it was
forbidden for Jews to serve in the armed forces of that nation, their absence
in the armies was offered as evidence that Jews were cowards, unwilling to fight
for their country.)
In 1827, personal military duty for Jews was first introduced
in Russia, with recruits being from 12 to 25 years of age. The fact that 10
Jewish males were selected each year for every 1,000 Jews in the population,
while only 7 non-Jewish males were selected every two years for each 1,000 non-Jews
in the population shows that the conscription had an important discriminatory
purpose that I will address myself to in a moment.
However, although Jews were
permitted to serve in the military, rights for having done so were not granted
to them until 1856. For example, prior to 1856, a 25 year non-Jewish veteran
would be given land, though it might be in an inaccessible place. In 1856,
Jewish veterans also became eligible to receive land for their 25 years of military
service. A military code created in 1864 contained no special rules for Jews.
At a later time, laws began to change and Jews were explicitly singled out for
special and pejorative treatment. For example, in 1876 a law was passed that
unfit Jewish recruits had to be replaced by healthy Jewish co-religionists; in 1878, the law was again changed this time to read that any shortage of Jews
in a particular precinct had to be made up by drafting Jews from that same precinct even should those drafted be otherwise exempt from duty; in 1886, Jews were
forbidden to transfer from one recruiting precinct to another.
General laws
applicable to Jews included: (1) the family of a Jew who evaded military service
was assessed a fine of 300 rubles; (2) capturing a Jew who evaded military service
yielded a cash reward of 50 rubles. Between the years 1874 and 1892 (excluding
1883 for which no reliable figures are available), a total of 173,434 Jewish
recruits were drafted. I think that you can see that this entire effort was
far more disciplined than we have led to believe and it was not so easy to get
out of being conscripted. I point out one final time, that I mention all of
this because of its important relationship to our genealogical studies; i.e.,
I am beginning to be of the opinion that the stories that have sent many of
us off in certain research directions, may not be nearly as accurate as we have
traditionally been led to believe. The entire subject of conscription of Jews
into the Russian army cannot be divorced from the apparently overwhelming desire
of the Russian oligarchy to convert all Jews to Christianity. Many measures
were instituted to accomplish that end including:
(1) the endowment of all rights accorded to Christians of the same rank to
any baptized Jew;
(2) the exemption from taxes for three years to any Jewish convert, and;
(3) the most important, the establishment of an obligatory army service that
previously was exclusionary.
The 1827 regulation that permitted Jews to serve in the army was, ostensibly,
for the more equitable distribution of military burdens amongst all Russian
citizens. But, in fact, the government was motivated solely by the desire to
detach a large number of Jews from Jewish society, or else to transplant them
elsewhere on Russian soil so as to deprive them of Jewish influence and, where
practical, baptize them.
Transfers of this kind under Nicholas I were made with
impunity. And any male between the ages of 12 and 25 could be conscripted for
a standard period of 25 years. Special and oppressive conditions were devised
for the Jews so as to increase the number of Jewish soldiers, including the
induction of a far greater percentage of the Jewish population than the non-Jewish
population. Further, Jews were obliged to furnish conscripts for every conscription
term while non-Jews were exempted at various and unpredictable intervals.
Jews
were conscripted for arrears in the payment of taxes (1 conscript for every
1,000 rubles). Eventually, conscripts were taken as a fine for being in arrears
in the payment of taxes but without the indebtedness being discharged.
Now,
from a genealogical point of view and with respect to the stories told to us,
a critical moment arrives: because many able bodied men fled from Russia (thus
beginning a new chapter in American immigration history that would lead to a
flood of Jews arriving from Russia up to and beyond the turn of the century),
the Jewish communities represented by Jewish committees called "kahals," were
unable to furnish the number of recruits demanded. And since every conscript
not furnished at the required time resulted in two additional conscripts being
commanded, it became necessary to recruit cripples, invalids, old men, and others
who had previously been held exempt. This included only sons, oldest sons, sole
supporters of families, children as young as 8 years of age, and others who
were thought to be exempt by virtue of their family or personal situations. The authorities would even go so far as conscripting the members of the kahal
itself, and these were generally men of advanced age. But despite these draconian
measures, the conscription arrears increased.
In 1853, the Jewish communities
began to remedy this situation by seizing all Jews within their own districts
who were without passports, or who belonged to other Jewish communities. These
seized men were then included in their own quota of recruits. The head of a
family, whatever his own standing, was given the right to seize such Jews and
to deliver them to the authorities as substitutes for themselves or for members
of their own families. It sounds terrible to say this but some of the reported
behavior of Jews at this time appears similar to that of the Jewish kapos during
the Holocaust. I mean no condemnation of anyone. Who knows how we might have
behaved under these circumstances? So accept my comments as reportorial, not
as criticism of the people of these awful times. In effect, the situation deteriorated
to dog-eat-dog, and the notion of Jews protecting each other through various
designs (such as adoptions, name changes, self-mutilation which often did nothing
to exempt the mutilated person) may well be an invented and fanciful history
created after the fact.
We all do the same thing today to avoid reflecting
on a difficult moment of our own history. In my case, I remember being in
the U.S. army with some affection at this distance of about 35 years, but when
I was in it, it was awful. Alternatively, there may have been some early attempts
to evade the conscription laws in precisely the ways that have been described
to us. But, on seeing that they did not work, I suggest that they were abandoned
early-on in favor of fleeing the country. The bottom line here is that exemptions
were not protection against induction. If the kahal needed men to fill a quota
of conscripts, the fact that a person was an only child (either in fact or out
of invention) was not as useful as we have been led to believe.
A good example
of this very case can be found in a short story by Sholom Aleichem, entitled
"Back From the Draft." In this story, Aleichem describes how the subject's
only son had to undergo four physical examinations by the Russian military authorities
because his "gilt-edged, first-class exemption" was rendered worthless by a
combination of administrative incompetence, a relocation from one district to
another, and a peculiar case of Yiddish naming of the child which caused him
to be confused with a previous, though dead, child. It is true that this is
fiction, but as Norman Miller (nmiller@.trincoll.edu) suggested to me in his
helpful note, "When you need the unadorned facts, turn to fiction." I also mention
the book "The Journey of David Toback" as brought to my attention by David Chapin
(dchapin@er.arco.com).
This is an oral history captured from Toback by his
granddaughter. He describes his own conscription and his presentation of himself
for medical examination at the induction center in a way that differs little
from my military induction in New York City, except that a capricious doctor
took a desperately sick Hasid into the army ("because he is strong enough to
pray") but rejected Toback who was "ready and anxious to go into the army and
fight for my beloved country and for the Tsar" as a joke.
In effect, exemption
from military service seemed to mean little if anything and this, to my mind
at least, casts considerable doubt on all the stories that we have heard about
"Grandpa, in order to avoid conscription in the Russian army ..." So, for all
those breaking their heads to find out Grandpa's original name, "before he went
to live with the family whose name he took in order to avoid conscription in
the Russian army," this may be an exercise in futility. This is because, in
my opinion, there is question if these things happened in the way we were told.
I begin my conclusion of this period of history with a discussion of the cantonist
movement. The men who were a part of it were, unofficially, called by the Russian
"lovchiki" or the Yiddish "khapper" which is translated as both "bounty-hunter"
or, more colloquially, "one who grabs." And it is with this activity that the
stories of Jews avoiding conscription must come under closest scrutiny. This
is what appears to have happened. The high quota that was demanded, the brutally
severe conditions of service, and the knowledge that conscripts would be forced
to contravene Jewish religious precepts and cut themselves off from their homes
and families, made those liable for conscription try every means of evading
it. The communal leaders who were made personally responsible for implementing
the law took the easiest way out and filled the quota from children of the poorest
homes. Every community had special officers, khappers, who seized the children,
incarcerated them in the communal building and, finally, handed them over to
the military authorities. The khappers were not scrupulous about adhering to
the minimum age of 12 and frequently impressed children as young as 8. These
were alleged by witnesses on oath to have reached the statutory age. These
children were most frequently then spirited away to inaccessible places (cantonist
institutions in Kazan, Orenburg [now Chklaov], Perm, and Siberia) from where
they could not escape and return home, and where they waited until achieving
the age of 12 at which point they were then formally inducted into the army.
So it seems that something like half of the inductees would not have been to
claim that they were sole supporters of families since this half was no older
than 12 and more likely no older than 8. The radical author, A. Herzen, described
a meeting in 1835 with a convoy of Jewish cantonists. "The officer who
escorted them said, "They have collected a crew of cursed little Jew boys of
8 or 9 years old. Whether they are taking them for the navy or what, I can't
say. At first, the orders were to drive them to Perm; then there was a change
and we are driving them to Kazan. I took them over a hundred versts farther
back.' The officer who handed them over said, 'It's dreadful, and that's all
about it; a third were left on the way' (and the officer pointed to the earth).
'Not half will reach their destination,' he said. [material deleted]
"They brought the children and formed them into regular ranks: it was
one of the most awful sights I have ever seen, those poor, poor children! Boys
of 12 or 13 might somehow have survived it, but little fellows of 8 ..." The
bottom line of all this cantonist activity is this:
1) the khapper seized even Jews possessing legal (and illegal) passports;
2) the possession of a deferral based on physical condition was irrelevant;
3) the poimaniki (or the ones who were khapper), were impressed into service
with no ability secure redress;
4) children were the special objects of such raids though no man was safe
upon leaving his home;
5) several sources give the clear impression that the khappers, themselves,
were Jews;
it is ironic that the word "khapper" appears to be a variant of "kapo" though,
in fact, it is not. Insofar as Jews self-mutilating themselves by cutting off
toes, a foot, fingers, an ear, etc., this may indeed have been done by the most
desperate. But the stories that parents maimed their children in this way cannot,
in my view, be accepted at face value. Does any Jew think that local rabbinic
authority would have encouraged, permitted, tolerated (chose whatever word you
wish) the physical mutilation of children for any purpose whatsoever? Does
any Jew think that a parent would do such a thing to their child, no matter
what the provocation? That parents have killed their children in defense of
HaShem is well documented both in the times of the Crusades, and also in the
best-known case of Masada, but deliberate mutilation of children is not only
unknown, it is a disgusting suggestion. And not for one moment do I believe
these stories or any others of this nature on the basis of the evidence presented.
However, there were reported cases of children who were made unfit for service
(or at least an attempt was made to make them unfit) by not permitting them
to sleep for days, running them around town for hours until were exhausted,
and starving them, etc. I can understand, believe, and accept this, but physical
mutilation? No! This leaves us with only one question yet to be addressed:
why do these stories exist? And for that, I suggest a plausible but invented
hypothesis.
Most of the adult Jewish males who came to the United States came
here with forged paper, fleeing Russia as illegal emigrants, which, to a certain
extent, made them illegal immigrants. These people were terrified that their
illegal presence in the U.S. would become known and both they and their families
would be unwillingly returned to Russia. As a consequence, they made up stories
that made their presence in the U.S. quasi legal; i.e., as the purported only
son of a family (and they had forged documents in support of that - - my great,
great uncle Moshe Singer of Reading, PA was such a forger), they would say that
this legally excused them from service in the Russian army, and their presence
here was much more lawful, at least in their eyes. But if it were to be found
out that their entire paperwork trail was based on an illegal flight from a
sovereign state, they foresaw nothing but trouble. So they made up bube meises,
and their children repeated them, and we heard them, and we pass them on to
our children. And we spend years trying to find the "Smith" family whose name
they adopted when they became the erstwhile only child of Mr. and Mrs. Smith.
And there is no such family because the whole thing never happened that way.
I ask you to accept that, while I am talking as if I know something, in fact,
I do not. This is a lot of speculation based on the principle of Occam's Razor;
i.e., given a situation, the most likely cause of that situation is the simplest
suggestion, not an elaborate and complicated one. In closing, I end with three
points:
1) Under Tsar Alexander (assassinated in the 1880s), the service duration of
25 years was reduced to 5-10 years. When Alexander was assassinated the Jews
of Russia considered this a great calamity and the emigration to the United
States doubled and tripled right after his death. Why? They feared reinstitution
of the 25 year military service requirement.
2) Many Jews considered it their duty to serve in the Russian army and Sholom
Aleichem, in a serious story, comments on how two Jews spend Passover, proud
of their ability to be of service to their country. When such men completed
their 25 years of service, they were considered heros as they returned to an
often very different village from that which they had left 25 years earlier.
3) As in every time, Jews felt an obligation to serve their country in a military
way. It was only the attitude of the Russian government that prevented them
from doing so before 1827. After that date, the military was treated by the
Russian government as a vehicle for the persecution of Jews, so it is little
wonder that they did not want to serve. Even so, many did. I do not assert
that Jews did not serve in the Russian military, only that their service took
on characteristics that caused a normally tolerant and patriotic people to try
and avoid that service, though not in the ways that have been transmitted to
use by our ancestors.
|