Reviewed by: Gendered Violence: Jewish Women in the Pogroms of 1917 to 1921 by Irina Astashkevich Leona Toker Gendered Violence: Jewish Women in the Pogroms of 1917 to 1921. By Irina Astashkevich. Brookline, MA: Academic Studies Press, 2018. 170 pages. $35.00 (paper). From the fall of the Russian Empire in 1917 to the end of the Civil War in 1921, Ukraine was ravaged by an array of angry and usually undersupplied belligerents: the Ukrainian National Army that sought the independence of Ukraine; the Red Army; the anti-revolutionary White Volunteer Army and its allied Cossack forces; the Polish Army; and anarchist gangs like those of Petliura and Makhno, forming and changing alliances. Cities and small towns, the latter containing a large percentage of Jewish artisans, traders, and educational and medical professionals, were captured and recaptured, passing from one military force to another. Most of the changes of power were accompanied by pogroms. Irina Astashkevich's Gender Violence, based on the study of archival materials, is devoted to the inevitable feature of those pogroms—the mass rape of Jewish women. This specific issue has been understudied. The exact number of rape victims is not known—it was often a matter of hundreds in each specific location, and the locations were numerous. There are few recorded testimonies by surviving victims of rape—the phenomenon was mainly reported by male witnesses of the pogroms. "For obvious reasons" is a quoted phrase that recurs throughout the book: unbearable trauma, dishonor, cognitive dissonance (and, one might add, perhaps an unwillingness to verbalize the unthinkable and thus make it thinkable) prevented women from admitting, much less narrating, the sexual violence perpetrated on them. Judging by the women's narratives referred to in the book, the raped woman is usually another woman, whereas the speaker herself evades the issue by shifting the audience's attention to plunder of property, or presents herself as having had a lucky escape, or leaves lacunas in her narrative: "[t]hese stories," writes Irina Astashkevich, "are not merely evidence of traumatic experience, but rather are part of it" (90). She also points to the fact that rape survivors had no literary stencil to use for shaping their narratives. [End Page 403] It is also mainly from narratives of Jewish men that one learns about the outcomes of gang rape: venereal diseases, unwanted pregnancies, death after home-abortions, suicide attempts (often successful), and departure, with no return, from the scene of suffering. Some victims were mutilated or tormented with such sadistic intensity that they did not survive the rape. The study records two main waves of pogroms and mass rapes, one in 1918 and a much more intense one, especially because of the participation of the Cossacks, in 1919, when the Jewish community must have had too little time to recover from prior assaults, and there may have been less to loot. According to Astashkevich, the latter wave was practically genocidal. In addition to satisfying the basest instincts of the soldiers and other militants, rape targeted the honor and very life of Jewish communities. The book thus inscribes itself into the context of current studies of rape as a weapon of war, in which rapists deal a blow to the "social vitality" (xix) of the targeted community from which it can hardly recover. Gang rapes were often perpetrated in public, with Jewish men, prominently including family members of the victims, forced to watch and remain ashamed and humiliated for life. Through public gang rape the conquerors asserted their power and superiority by dehumanizing the Jewish victims (xiii) and reinforcing their own virile "bonding and camaraderie" (59)—the book notes that the rapes were mostly vaginal and cases of homosexual rape were unknown. Whereas the pogroms of the 1880s helped stimulate the Zionist movement, further reinforced by the Kishinev Pogrom of 1903, no Jewish attempts to actively resist the aggression are dealt with beyond noting that "Jewish self-defense units could not curb the violence and often became its first victims" (18). Astashkevich refers to Hayim Nahman Bialik's poem "In the City of Slaughter," written upon the poet's visit of inspection to Kishinev but does not mention the Zionist implications of...