from sometime before 1800 to his death in 1822. Lyon Levy was state treasurer (1817-22). From the community of Darlington, David Witcover was appointed head of the State Fair in 1925, and was still in that post in 1943; in Darlington, too, Dr. Oscar Alexander was mayor (1931-37). In Charleston, Dr. Leon Banov was head of the City & County Health Commission (1926- ) and of the Southern Medical Association (1930), and president of the International Society of Medical Health Officers (1939). Joseph Fromberg was municipal court judge in Charleston (1931-. ). Gustave M. Pollitzer, Montague Triest and Rabbi Jacob S. Raisin were appointed members of the Commission of Education. The last named was also chairman of the Community Chest of Charleston, S. C. Anita L. Pollitzer of Charleston was elected to the national executive board of the National Woman's Party. Jane L. (Mrs. Jacob S.) Raisin was the founder of the Charleston Hadassah and an official in several women's communal organizations, including the National Federation of Temple Sisterhoods; she was also active in the local chapter of the Daughters of the American Revolution, chairman of the Division of Americanization of South Carolina Federation of Women's Clubs, and president of the Free Kindergarten Association of Charleston (1930- ). Mrs. H. M. Rubin was in 1943 president of the Civic Club of Charleston, a board member of the Red Cross and the Girl Scouts, and secretary of the Charleston Service Men's Club. Dr. Isadore Schayer, professor of hygiene at the University of South Carolina, was in 1943 stationed at Fort Moultrie, S. C., with the rank of lieutenant colonel. See also: CHARLESTON; SUmter. JACOB S. RAISIN. Lit.: Elzas, Barnett A., The Jews of South Carolina (1905); Huhner, Leon, in Publications of the American Jewish Historical Society, No. 12 (1904) 39-62; No. 19 (1910) 151-56; Kohler, Max J., ibid., No. 4 (1896) 96; Raisin, Jacob S., Centennial Booklet of Reform Judaism at K. K. Beth Elohim, Charleston, S. C. (1925); Harby, Clifton, Isaac Harby (1931); Hennig, Helen, History of the Jews of Columbia, S. C. (1940). SOUTH DAKOTA, a north central state of the United States, with a total population of 642,961 (census of 1940). According to a survey made for 1937, the Jewish population was then estimated at 1,963. A much more conservative estimate placed the figure at about 1,000 in 1943. The chief city of the state, Sioux Falls (population in 1940: 40,832), also had the most numerous Jewish community, of about 300 persons in 1943. Aberdeen came second, with from thirty to forty Jewish families in its total population of over 17,000. There was an Orthodox congregation in Aberdeen, of which Noah Perman was rabbi in 1943. Mitchell, with a population of more than 10,000, included about fifteen families of Jews. In Rapid City, gateway to the Black Hills, the more than 13,000 inhabitants included approximately ten Jewish families. Jews were scattered in small groups of from one to six families throughout the rest of the state: The majority of Jews in the state, which is mainly agricultural, were engaged in trade. At Madison, about fifty miles from Sioux Falls, a Jewish family had been farming for about twenty years, in 1943. South Dakota was proclaimed a state in 1889, and the next decade brought a gradual increase in the number of Jewish settlers. Julius Kuh, Charles and Sam Fantle, and Joseph Livingston were among the early settlers, as were the families Jacobs and Agrant. In Sioux Falls a lodge of the B'nai B'rith was founded in 1919. The Orthodox Congregation Sons of Israel was established there in 1916, and elected Meyer Margulies its first rabbi. He was succeeded by numerous others. Rabbi Nathan Kohler began his term of service in 1941, and was the incumbent in 1943. The synagogue then housing the congregation was built in SOUTHWOOD 1916. A Women's League was an auxiliary of the congregation from its inception. The Reform Congregation Mount Zion of Sioux Falls was established in 1919, and seven years later built a synagogue. The first rabbi was Charles Schwab, who served for one year. In 1932 Rabbi Howard L. Fineberg was called to the pulpit, and remained the incumbent till the end of 1942, when Karl Richter, a refugee rabbi from Germany, was elected to replace him. The congregation's sisterhood was founded in 1919. Of the approximate total of eighty families in Sioux Falls, about sixty-five maintained congregational affiliation, equally divided between Orthodox and Reform. A number of intermarriages with non-Jews accounted for several of the unaffiliated families. Other communal organizations of Sioux Falls Jewry were a chapter of Hadassah, organized in 1937; a Jewish Welfare Fund, organized in 1938, and of which Louis R. Hurwitz was secretary in 1943; and a committee of the Jewish Welfare Board, of which Louis Koplow was chairman. Other prominent communal leaders included Harry Pitts, Mrs. Joseph Brelow and Mrs. Sam Fantle. Jews were prominent in the commercial life of the city. Joseph Henlien owned the city's radio station, and several other large concerns were in the hands of Jews. Local institutions and causes were well supported by Jews. These included in Sioux Falls Augustana College, Sioux Falls College, the Community Chest, the Red Cross and the United Service Organization. An estimated thirty-five Jewish men from the South Dakota communities served in the first World War. David J. Mendel was in the state legislature from Freeman (1910-12). Ben Strool was state commissioner of schools and public lands from 1932 to 1938. The town of Strool was named for him. SOUTH ORANGE, a town of New Jersey which included in its general population of 13,742 (census of 1940) approximately 1,000 to 1,500 Jews in 1943. As in East Orange, a large proportion of the Jews of South Orange, primarily a suburb of New York city and Newark, N. J., maintained their businesses and offices in the two latter cities. Also, Jews of South Orange were affiliated with the congregations and communal organizations of nearby Newark, as well as of East Orange and Orange. The South Orange-Maplewood Hadassah, founded in the middle 1930's, attracted its membership from the surrounding area as well, and in 1943 had a total of approximately 500 members. Jews of South Orange also organized a lodge of the B'nai B'rith, chartered 1938. In 1943 South Orange had a branch of the religious school for children of Oheb Shalom Congregation (Conservative) of Newark. SOUTHERN RHODESIA, see SOUTH AFRICA. SOUTHWOOD, BARON (Julius Salter Elias), newspaper publisher, b. Leeds, England, 1873. The son of impecunious Polish immigrants, he was taken to London as a child, and was brought up in the East End of the metropolis. He began his career as a newsboy and had no official education, but when he became chairman and managing director of Odham's press, his knowledge of the interests of the common people helped him raise the circulation of the London Daily Herald from 200,000 to 2,000,000, and of the weekly People to 3,000,000. Besides Odham's press, which published about 200 daily, weekly and monthly papers and magazines, he acquired several famous British society journals. Frequently compared with such newspaper magnates as Northcliffe and Beaverbrook, Elias headed the Periodical, Trade Press and Weekly Newspaper Proprietors' Association. He was created baron in 1937. Lit.: American Hebrew, April 9, 1937, p. 1003. SOVIET RUSSIA SOUTINE, CHAIM, painter, b. Smilovitchi, Russia, 1894. In the small town ghetto of Eastern Russia his Orthodox surroundings distressed him and he ran off to Vilna at fourteen to study at the art school. Three years later he went to Paris, where he was a pupil of Fernand Cormon at the École des Beaux Arts. Here he became friendly also with Modigliani. From 1920 to 1923 Soutine lived in Céret and Cagnes, painting landscapes, for the most part. In 1925 he returned to Paris. Later (192940) he lived in the neighborhood of Chartres; he left it after the Nazi invasion to settle in unoccupied France. Soutine's earliest paintings are grippingly profound. His first allegories of death, such as Still Life with Forks, and his animal paintings, such as Dead Fowl, reveal an agonized spirit. Even in his landscapes his broad brush-strokes and daring colors are enervating, and this effect is intensified in his mentally and physically tortured figures. Toward the end of the 1920's, Soutine's emotional stress gave way to calmer vision, to quieter outline and color and more compact modelling (Portrait of Mme. M., 1927). His later works, with more monumental composition and a richer pictorial surface, marked his artistic development (Femme en rouge, étendue sous un arbre, 1932; Retour de l'école après l'orage, 1939). Albert Barnes of Philadelphia took a great interest in Soutine; many of the painter's works are in the Barnes collection. Others are in various museums in New York city, Chicago, Detroit, Grenoble, Copenhagen and Moscow. Lit.: Waldemar, George, Les artistes juifs (1928); idem, Soutine; Faure, Élie, Les artistes nouveaux (1929). SOVIET RUSSIA. 1. Demographic Statistics and Population Shifts. During the first World War and the early years of the Revolution the size and distribution of the Jewish population of the former Russian Empire was affected by several factors, notably the exodus from the military zone, the internal migrations caused by the civil war and the pogroms, the excessively high mortality, the heavy emigration of the years 1918 to 1921. But what altered the demographic picture most drastically was the loss of Bessarabia and of the western territories, which went to form Poland, Lithuania, Latvia and Estonia. While the number of Jews in Russia on the eve of the first World War has been estimated at approximately 5,600,000, the first Soviet census (December 17, 1926) recorded a total Jewish population of 2,672,000, including natives of the Crimea, the Caucasus, and central Asia. Numerically the Jews occupied the seventh place among the Soviet Union's nationalities. In the next census (taken on January 17, 1939) the number of Jews counted stood at 3,020,171. The ratio to the total population was 1.78%, as against 1.82% in 1926 and 2.4% in 1897. In Soviet usage the term "Jew" denotes a self-designated member of the Jewish group. This rule applies alike to all nationality groups. No doubt, in both censuses a number of assimilated Jews, perhaps 10%, chose to state that they belonged to nationalities other than the Jewish. The growth of the Jewish contingent lagged considerably behind that of the general population. Because of emigration and the ravages of the civil war, the Jewish group increased only 3.9% in the three decades which elapsed between 1897 and 1926. In the thirteen years that separate the first Soviet census from the second, it grew 13 while the entire population increased 16%. In 1926 the proportion of marriages between Jewish men and non-Jewish women in the RSFSR, the Ukraine and White Russia was respectively 25%, 4.6%, and 2.0%. It is certain that migration from the territory of the In the interval between the two censuses the number of Jews in the RSFSR (and in the Caucasian and Asiatic regions) increased by 413,000, while in the Ukraine and White Russia together the number decreased by 73,000. In 1939 the RSFSR held nearly onethird of the Jewish population. At the same time it showed a marked tendency to shift from the rural districts to the towns and from the towns to the cities. While in 1926 the percentage of Jews living in urban surroundings was 82, in 1939 it was 87. It has been estimated that by 1939 over 40% lived in six cities: Moscow, Leningrad, Odessa, Kiev, Kharkov, Dnepropetrovsk (Yekaterinoslav). The Jewish aggregate in Moscow was exceeded only by the communities of Warsaw and New York. Early in 1941 there were some 430,000 Jews in the Soviet capital, or 10% of the total population (in 1897 and 1926 the percentages were respectively 1 and 6.5). In 1940 Leningrad housed approximately 275,000 Jews, or 9% of the total. The estimate for Kiev was 200,000 (beginning of 1941). The urbanization of the non-Jews was, however, even more thorough, and as a result the proportion of the Jews in the entire city population decreased from 8.2% in 1926 to 4.7 in 1939. While in 1926 they constituted 22.8% of the population of the Ukrainian cities, in 1939 the percentage fell to 11.8. The annexation of a section of Poland as a result of the fourth partition of that country, which occurred shortly after the outbreak of the second World War, brought under Soviet rule nearly a million and a half Jews, including the many refugees from Nazi-held Poland. There were also some 700,000 Jews in other East European territories incorporated into the Soviet Union in the summer of 1940: Bessarabia and Northern Bucovina, Lithuania, Latvia and Estonia. On the eve of the German invasion of the country, on June 22, 1941, its Jewish population was estimated at 5,500,000. 2. The Revolution and Civil War (1917 to 1921). The political revolution of March, 1917, brought about the complete emancipation of the Russian Jews. All the disabilities under which they had labored, including the Pale of Settlement which had already been breached, were abolished by a general decree of the Provisional Government dated March 20 (April 2), 1917. Jews were placed on an equal footing with the rest of the citizenry. No official measures were taken, however, to implement their right to live as a national minority having an identity of its own. Yet, with the exception of the small Jewish People's Group, which represented the assimilated minority, all parties, Zionist and Socialist, demanded for the group some sort of cultural autonomy to be realized through self-governing communal agencies recognized and supported by the state. In many localities the old Kehillahs were reorganized on a democratic basis and assumed a new importance, although they had no official standing. On November 2/15, 1917 (eight days after the overthrow of the Provisional Government), the Bolsheviks Jewish women homesteaders on the Russian prairies, tending the "community kitchen" promulgated their Declaration of the Rights of the Peoples of Russia (signed by Lenin and Stalin). It called for "(1) equality and sovereignty of the nations of Russia, (2) the right of self-determination, (3) abolition of all national and national-religious privileges and restrictions, (4) and the full development of national minorities and ethnographic groups." Half a dozen of the candidates sponsored by the Jewish National Committee secured seats in the AllRussian Constituent Assembly, but this was dissolved after a single session held in January, 1918. In July, 1918, representatives of the Great Russian communities held a conference, but this achieved no practical results. On July 17, 1918, the Council of People's Commissars outlawed all those who either perpetrated or incited to pogroms. "There is no room for oppression in the RSFSR," the declaration read, "where the principle of self-determination of the laboring masses of all nationalities has been proclaimed. The Jewish bourgeois is to us not a Jew. The Jewish workingman is a brother." In April, 1919, a Soviet decree had summarily abolished the Kehillahs, and most of the Jewish cultural and charitable agencies, as inconsistent with the principle of the dictatorship of the proletariat. Individual revolutionary leaders of Jewish origin— such as Trotsky, Zinoviev, Kamenev and Sverdlovplayed a conspicuous part in the revolution of November, 1917, which enabled the Bolsheviks to take possession of the state apparatus. Yet the majority of Jewish radicals adhered to democratic socialism, and among the Jewish working class the Leninist faction had a limited following. From the first, the so-called United Jewish Socialist Labor Party fought the Bolsheviks, and the more influential Bund, too, after some Types of new colonists at Novi-Put (New Path), District of Krivoy-Rog A public health officer extends medical and sanitary aid to the new colonists-partly through the assistance of the American Jewish Joint Distribution Committee hesitation ranged itself with the Menshevik opposition, though many of its members joined the Bolsheviks. In July, 1918, there was established a Jewish section (along with other national divisions) of the Central Committee of Communist Party (CPSU). This was transformed into the Jewish Bureau in 1926, and, its functions having been absorbed by local organizations, it was abolished in 1930. The Jewish masses viewed the seizure of power by the Bolsheviks with apprehension. They could not respond to the slogan: "Land to the peasants, factories to the workers," since there were scarcely any peasants or factory hands among the Jews. They were to a large extent artisans and traders. The prohibition of free commerce and the nationalization of private enterprises, no matter how small, meant economic disaster for them. It has been estimated that in 1918 to 1921 seventy to eighty per cent of the economically active Jews were idle. The early years of the Soviet regime were a period of famine, pestilence and civil war following closely a devastating foreign war and complicated by an armed conflict with Poland (in 1920). Under these circumstances the Jews were in a particularly vulnerable position, being largely an urban element, and many of them living in the combat zone. Moreover, they were exposed to a series of pogroms which exceeded in scope and brutality the slaughters perpetrated by the Cossacks in the mid-17th cent. Ukraine. In the course of the year 1918 and even earlier, Jewish communities in the south were attacked by demobilized soldiers of the imperial army, by the Rada troops, and by the forces of the Ukrainian Directory. Throughout the Ukraine political passions, aggravated by racial and class animosities, were aflame, and the atmosphere was electric with fear and hate. Both the soldiery and the peasantry were bitterly anti-Semitic. The Jews were accused of sympathizing with the Bolsheviks, of helping the Germans, of profiteering, of trying to rule the country. It was not, however, until the end of 1918 that the terror assumed major proportions. Through the following year pogroms raged in Volhynia, Podolia, in the provinces of Kherson, Poltava and Kiev. There was looting and destruction of property, as well as rape and indiscriminate butchery preceded by torture. The perpetrators of these crimes were again the troops of the Ukrainian Directory and the guerrilla bands operating under various chiefs, notably under Grigoryev and Makhno, as well as the White Army headed by Denikin. These pogroms were not outbreaks of mob violence, but punitive expeditions carried out by armed forces against a defenseless civilian population. The triumph of the Red Army over both Petliura and Denikin at the end of 1919 did not put an end |