Source on Irena Klepfisz

“Irena Klepfisz's work is an essential part of this poetry of cultural re-creation. It begins with a devastating exterior event, the destruction of European Jewry in the Nazi period through the technologically organized genocide known as the Holocaust, or, in Yiddish, der khurbn. (Klepfisz has written: "The Yiddish word was important, for, unlike the term Holocaust, it resonated with yidishe geshikhte, Jewish history, linking the events of World War II with der ershter un tsveyter khurbn, the First and Second Destruction (of the Temple)."”

“The great flowering of Yiddish literature took place in the late nineteenth and early twentieth centuries, along with the rise of Jewish secularism and the Jewish labor and socialist movements. It is from out of these traditions that history uprooted Irena Klepfisz, depositing her into a community of survivors in New York.”

“If I speak here, then, of experiences from which Klepfisz's poetry has been precipitated, it's because a historical necessity has made her the kind of poet she is: neither a "universal" nor a "private" stance has been her luxury.”

“because "history stops for no one," Klepfisz has gone on to write a poetry of uncompromising complexity, clothed in apparently simple, even spare language-simple and bare as the stage of a theatre in which strict economies of means release a powerful concentrate of feeling.”

“There is extraordinary vitality in Klepfisz's early poems on women in the Holocaust...In them, Klepfisz takes the considerable risk of trying to bear witness to this part of her history without compromise and without melodrama. She succeeds because she is a poet, not only a witness.”

“"Bashert" is a poem unlike any other I can think of in American, including Jewish-American, poetry, in its delineations not only of survivor experience (in the skin of the mother "passing" as gentile with her infant daughter) but of what happens after survival: the life that seems to go on, but cannot persevere; the life that does go on, struggling with a vast alienation, in a state of "equidistance from two continents," trying to fathom her place as a Jew in the larger American gentile world,”

“Klepfisz has written one of the great "borderland" poems-poems which emerge from the consciousness of being of no one geography, time zone or culture; of moving inwardly as well as outwardly between continents, land-masses, eras of history, or, as Chicana poet Gloria Anzaldúa expresses it, in "a constant state of mental nepantilism, an Aztec word meaning torn between ways." A consciousness which cannot be, and refuses to be, assimilated. A consciousness which tries to claim all its legacies: courage, endurance, vision, fierceness of human will, and also the underside of oppression, the distortions quarantine and violent deracination inflict on the heart. When I say that "Bashert" is a poem unlike any other I mean this through and through: in its form, in its verse and prose rhythms, in its insistence on memory without idealization, its refusal to let go.”

“Klepfisz's bilingual poems do not-and this is significant-drop Yiddish phrases in a cosy evocation of an idealized past, embodied in bobe and zayde, or as a kind of Jewish seasoning on an American tongue.”

“In white North America, poetry has been set apart from the practical arts, from political meaning, and also from "entertainment" and the accumulation of wealth-thus, pushed to the margins of life. Klepfisz, the inheritor of both a European Jewish Socialist-Bundist political tradition, and a Yiddish cultural tradition, naturally refuses such "enclosures."”

“Klepfisz is one of those rare North American artists who, within and by means of her art, explores the material conditions by which the creative impulse, which belongs to no gender, race, or class, can be realized or obstructed.”

“In a different vein, Klepfisz's poems to women lovers probe with a questioning scrutiny what happens in bed, in relationship. Sometimes, as in "periods of stress" dry humor laces vulnerability; always there is compassion for both self and other.”

“Throughout, and in its very last lines, this book asks fundamental questions about the uses of history. That it does so from a rootedness in Jewish history, an unassimilated location, is one part of its strength. But history alone doesn't confer this strength; the poet's continuing labor with Jewish meaning does. The other part, of course, is the integrity of its poetics. A Klepfisz poem lives amid complex tensions, even when its texture may appear transparent. There is a voice, sometimes voices, in these poems which can often best be heard by reading aloud. Her sense of phrase, of line, of the shift of tone, is almost flawless. But perfection is not what Irena Klepfisz is after. It is the tension among so many forces: language, speechlessness, memory, politics, irony, compassion, hunger for what is lost, hunger for a justice still to be made, that makes this poetry crucial to the new unfoldings of history that we begin, in 1990, to imagine.”

“The extraordinary power of Irena Klepfisz's work lies in the force of its moral and artistic integrity. These essays interweave and overlap (not only with each other, but also with her poetry) in entirely unexpected ways. Who else but Klepfisz could make us understand so clearly (and always in a framework that is Jewish, lesbian, feminist, and conscious of class) the imperative to speak out against the Israeli occupation of the West Bank and Gaza? Against anti-Semitism and homophobia? Against compulsory motherhood? Against the commercialization of the Holocaust? And to speak as loudly for the strengthening and preservation of secular Yiddish culture in the United States? For the demystification of writing? For the celebration and joy of creative work? At a time of repression, when progressive politics are eroding and hate crimes are on the rise, Klepfisz's essays make plain that the political is personal, and that the personal must continue to be understood as political. Klepfisz's sharp critiques of many movements and communities lead us to take action, which is her way of keeping hope alive. Although I have gladly accepted the task of writing the introduction to this volume of essays, it was through her poetry that I first came to know Irena Klepfisz. I can still call up the rush of excited recognition that came over me when, after browsing through the lesbian poetry section of a women's bookstore sometime in 1977, I casually opened periods of stress and recognized myself. Here was a woman writing as a child survivor of the Holocaust, as a lesbian, as a feminist, and as a Jew. At the time I knew of no other lesbian/feminist who had also somehow managed "to escape that fate."”

“Experiments, she calls her essays. Attempts at solutions. But Klepfisz has never used the lack of certainty as an excuse to avoid taking action. In addition to her theoretical writings, she has been an organizer in both Jewish and lesbian/feminist communities, lecturing and giving workshops on feminism, Yiddish culture, anti-Semitism, and the Middle East. Taking my cue from the author's preface, I have allowed myself to respond to these essays in a nonlinear associative way, which is also my preferred mode of writing. Klepfisz's essays are freeing and engaging because of the honesty she brings to the processes of writing, thinking and rethinking, questioning, reexamining a decision that may seem to be correct today but may prove to be disastrously wrong tomorrow.”

“By means of her advocacy of a new Jewish secularism, Irena Klepfisz calls to our attention the seriousness of the break and in so doing begins the necessary work of repair.”

“Klepfisz is emphatic that "non-observance the choice made by the majority of American Jews is not the same as secularism, that consciously chosen pre-Holocaust secularism was always political and cultural, and always associated with a "fierce determination to preserve Jewish identity." She is equally emphatic that "a true commitment to Jewish secularism inevitably means that we must make decisions-just like observant Jews-about how to structure our lives and our relations with Jews and non-Jews-how to incorporate the past.... A true commitment to Jewish secularism inevitably also means a commitment to establishing and supporting secular Jewish institutions that provide us with a sense of community and common purpose."”

“Klepfisz insists on maintaining the integrity of each individual culture as it joins others. This is a vision worth emulating.”

“In a 1989 speech at a public event sponsored by the Jewish Women's Committee to End the Occupation of the West Bank and Gaza, Klepfisz articulated what motivates her to action-to organize workshops, co-found the Committee, and travel to Israel to connect with the women's peace movement there: "We are told that history is made by other people.... We are told this because we are women.... Over and over again the message is monotonously the same: you have no power, you have no power to change anything. But I don't believe this. I believe common, ordinary people are not passive participants in historical events. How each of us shapes our life, shapes history.”

“One of the most striking characteristics of so many of Klepfisz's essays is her ability to develop a bilingual mode of writing, a mode that transplants Yiddish into English, thus preserving mame-loshn (the European mothers' tongue), making the language more immediate, less strange. The deep resonances and childhood memories that surfaced when I first read these essays remind me that for Klepfisz, as for me and many other Ashkenazi Jews dispersed throughout the world, Yiddish serves a vital function-it is "the mirror that made me visible to myself." Klepfisz knows that language is a significant carrier of culture, something that is especially true of Yiddish, which in the context of Jewish history "summons a world beneath the words."”