A reader wrote:
I spotted this exhibition (“Jewish Refugees and Shanghai” by the Shanghai Jewish Refugees Museum) on the first floor corridor of the main building of the University of Basel the other day. Apparently the Confucius Institute at the University of Basel organised the exhibition here (the Jewish Museum of Switzerland, which is only two blocks away from the University, is not involved). Do you know anything about this exhibition?
I do. And as you may expect, I have some very strong feelings about it.
My problem with the Shanghai Jewish Refugees Museum and that traveling
exhibit is that they both rest on a narrative of saviorism. And that narrative is false.
When the Central and Eastern European Jewish refugees began arriving in Shanghai in 1938, they were allowed in not because the city’s governments wanted nothing more than to save the Jews, but because the city lacked a united government that would be able to keep them out. By 1938, the city existed as three separately governed polities with Great Britain, the United States, France, and Japan as the main power holders. All three governments attempted to devise exclusionary policies, but the divided nature of the city governance created a situation in which neither these policies nor passport control
could be enforced to effectively keep Jewish refugees out of the city.
The Communist Party of China won the Chinese Civil War in 1950. Under the rule of Mao Zedong, most evidence of the Jewish refugees and their built environment was erased, their cemeteries built over, and their buildings re-purposed. The Jewish refugees and their historical experience in Shanghai had no place within the new post-imperialist Chinese state. This began to change in 1991.
In 1991, China officially recognized the State of Israel. In 2004, the government of Shanghai designated the Ohel Moshe synagogue—built by the Russian Jewish community of Shanghai in 1927 and later used by the WWII-era refugees—as an architectural treasure. In 2007, the People’s Government of the Hongkew District budgeted for a full renovation of the synagogue in accordance with its original architectural drawings. When the renovation was complete the government installed in the space the brand new Shanghai Jewish Refugees Museum. In 2008 the museum featured an exhibit dedicated to developments in the Sino-Israeli relationship; its website boasted:
“Mr. Yitzhak Rabin, the former Israeli Prime Minister, commented during his visit to Shanghai, ‘To the people of Shanghai for unique humanitarian act of saving thousands of Jews during the Second World War, thanks in the name of the government of Israel.’”
In 2012, historian Irene Eber wrote:
“Chinese interest in Jews and Israel as well as in Jews who once lived among them is
widespread today. Not only scholarly works, but also a number of recent popular publications support this interest. Several universities have Jewish Studies Institutes and visiting professors teach courses on Jewish topics. Translation work is flourishing and books on Jewish topics and fiction by major Israeli novelists are being translated. A new and very different chapter in Chinese-Jewish relations has begun.”
This is the context in which the Shanghai Jewish Refugees Museum must be understood.
The Museum’s website reads:
“From 1933 to 1941, Shanghai became a modern-day ‘Noah’s Ark’ accepting…Jewish refugees fleeing the Holocaust in Europe. In the ‘Designated Area for Stateless Refugees’…about 20,000 Jewish refugees lived harmoniously with local citizens, overcoming numerous difficulties together…Dr. David Kranzler, a noted Holocaust historian…commented that within the Jewry’s greatest tragedy, i.e. the Holocaust, there shone a few bright lights. Among the brightest of these is the Shanghai haven…the original features of the Jewish settlement are still well preserved. They are the only typical historic traces of Jewish refugee life inside China during the Second World War…[Hongkew] was the place where Jewish refugees lived in greatest concentration during the Second World War…in those days. Mr. Michael Blumenthal, ex-Secretary of the Treasury of the United States and the present curator of the Jewish Museum in Berlin, once lived in a small garret at 59 Zhoushan Road.”
As geopolitics move China and Israel together, the history of this refugee community suddenly has a place within the history of the Chinese state; it is no longer a forgotten moment in the imperialist chapter of Chinese history, but a piece of history which demonstrates China’s enduring interest in and care for the Jewish people.
The museum’s narrative is clear: Shanghai was a Noah’s Ark, not a city which, by accident of its history, had on opening into which ~20,000 Jews could squeeze; the Jews and the Chinese lived in harmony, not in separate communities which rarely interacted; the Chinese government is the preserver–the savior–of the history of the WWII-era Jewish refugees, not the Mao-era destroyer.
In the Shanghai Jewish Refugees Museum, Shanghai is legitimized not simply as a place where Jewish refugees spent the years before, during, and after the Second World War, but as a space in which the refugees were actively saved. This museum, then, neither serves the memory nor speaks to the experiences of the refugees, but instead speaks to and serves contemporary Chinese political interests.
The Shanghai Jewish Refugees Museum currently has a traveling exhibit making the rounds with the cooperation of a variety of non-profit organizations. This, of course, is what you encountered at your university.
I attended the Capitol Hill kick-off event for that exhibit; one of my professors got me on the invite list. The event really had nothing to do with the historical experience of the Jewish refugees who spent ~1938-1950 in Shanghai. To be quite honest, it made me angry and upset, especially on the behalf of several former Shanghai refugees present. The event was filled with giggling Congressional staffers and interns who were only there for the free wine and food, and the exhibit got several simple facts wrong.
And then the speeches started. They had nothing to do with history. But, they did have a lot do with the relationships between the United States, China, and Israel, with a
little Japan thrown in as well.
Was it naive of me to be as taken off guard as I was? Yes. Should I have been surprised considering what I already knew about the Shanghai Jewish Refugees Museum? No. Am I well aware of the fact that the identities of and relationships between modern nation-states in the context of global capitalism are all about narratives and myth making? Yes. Am I still annoyed by that exhibit? Absolutely.
I’m glad that more people are becoming aware of this history, and I am glad that, despite the motivations, the Chinese government is preserving the history of this community and offering resources for researchers. I love that so many people in China are becoming more aware of and demonstrating a growing interest in Jewish history in China.
But I’m a historian and this is my research. I want to see those refugees and their memory put out there because they’re an important and fascinating piece of Holocaust history, not because they’re politically useful. But, here we are.
And those are my feelings on that museum and that exhibit.