Journal articles on the topic 'Russian Jewish identity'
To see the other types of publications on this topic, follow the link: Russian Jewish identity.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Russian Jewish identity.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Rosner, Jennifer L., Wendi L. Gardner, and Ying-yi Hong. "The Dynamic Nature of Being Jewish." Journal of Cross-Cultural Psychology 42, no. 8 (July 10, 2011): 1341–55. http://dx.doi.org/10.1177/0022022111412271.
Full textAbstract:
To investigate acculturation as it is influenced by Jewish identity, Russian Jewish immigrants born in the Former Soviet Union and American Jews of Eastern European ancestry were surveyed regarding their three identities: American, Jewish, and Eastern European ethnic/Russian. Study 1 examined perceived differences between the three cultures on a series of characteristics. Study 2 explored perceptions of bicultural identity distance between the American and Eastern European ethnic/Russian identities as a function of Jewish identity centrality. Findings revealed that for Russian Jews, Jewish identity centrality is related to less perceived distance between the American and Russian identities, suggesting that Jewish identity may bridge participants’ American and Russian identities. In contrast, for American Jews, Jewish identity centrality is not related to less perceived distance between the American and Eastern European ethnic identities. The authors discuss implications for the long-term acculturation of Russian Jews in the United States and the function of religion in acculturation.
2
Bezarov, Olexander. "Social and cultural phenomenon of the Russian-Jewish intellectuals." Current issues of social sciences and history of medicine, no. 4 (32) (May 10, 2022): 19–24. http://dx.doi.org/10.24061/2411-6181.4.2021.301.
Full textAbstract:
The aim of the study. The article describes peculiarities of the formation processes of the Russian-Jewish intellectuals in the second half of the XIX - early XX centuries identifies socio-psychological factors of these processes. Research methods: identity theory is used to analyze the contradictory way of assimilation and emancipation of Jews in the Russian Empire; substantiation of the phenomenon of revolution, opposition and political activity of representatives of the Russian- Jewish intellectuals; the origins of the revolutionary movement in the Russian Empire, as well as the place and role of Jews in the modernization of late imperial Russia. Scientific novelty. For the first time, it was used the theory of identity in the study of the social and cultural phenomenon of the Russian-Jewish intellectuals, highlighting the factors that influenced the peculiarities of its formation and development in the second half of the XIX–early XX century. in the Russian Empire and hypothesized a crisis of identity of the Russian-Jewish intelligentsia, one of the consequences of which was the revolution of radical Russian-Jewish intellectuals. Conclusions. It has been proved, that the development of the revolutionary nature of some of the Russian- Jewish intelligent people (“assimilants”) was influenced by the social and cultural values of Gaskali, the peculiarities of the social consciousness of the Russian intelligentsia, anti-Semitism, and the situation of non-authentic Jews
3
Horowitz, Brian. "Jewish Identity and Russian Culture: The Case of M. O. Gershenzon*." Nationalities Papers 25, no. 4 (December 1997): 699–713. http://dx.doi.org/10.1080/00905999708408535.
Full textAbstract:
In late tsarist Russia, when a Russian historian writes about Russia he need not justify his activity; his work is naturally understood as an example of cultural self-expression. When a Jew, however, writes about Russia for an intended Russian audience, he has to explain and defend his work before himself, before his fellow Jews and before hostile Russians. His work inevitably elicits questions, and coming from a repressed ethnic minority, the assimilated Jew appears suspect. Why does he so love the nation which treats his people so badly?
4
Davydova, Marina. "The Role of Religion in Shaping Ethnic Identity in Jewish Children of Contemporary Russia." Tirosh. Jewish, Slavic & Oriental Studies 20 (2020): 285–95. http://dx.doi.org/10.31168/2658-3380.2020.20.4.1.
Full textAbstract:
It is commonly believed that for the majority of the Soviet-raised Russian Jews, Judaism and its practices have not played a significant part in shaping their Jewish identity. For today’s Russian Jewish children, however, the personal development is mainly defined by their families, so the religious education and practical observance of Jewish rites and customs form the very basis for their identity. Studying the specifics of this mechanism in Russian Jewish children also reveals a correlation between the parents’ religious views and their determination to raise their offspring within the Jewish tradition.
5
Kheimets, Nina G., and Alek D. Epstein. "Confronting the languages of statehood." Language Problems and Language Planning 25, no. 2 (December 31, 2001): 121–43. http://dx.doi.org/10.1075/lplp.25.2.02khe.
Full textAbstract:
This paper reviews sociological analysis of the transformation of the link between language and identity among Soviet Jewish immigrants in Israel, focusing on their common desire for Russian language maintenance after their immigration to the State of Israel. The authors argue that although the immigrants acquire Hebrew quite fast, which improves their occupational perspectives and enriches their social life, the former Soviet Jewish intelligentsia’s perception of the dominant Israeli policy of language shift to Hebrew is extremely negative: in their view it resembles the Soviet policy of language shift to Russian. However, because of the success of Soviet language policy in suppressing Yiddish and Hebrew, the contemporary cultural world of Russian Jews has been mediated mostly in Russian. Furthermore, the self-identification of today’s post-Soviet Jewish intelligentsia combines the Jewish (mostly Yiddish) legacy and the heritage of Russian culture, which has been created partly by Jewish writers. Therefore, Russian Jews tend to consider Russian a more important channel than Hebrew for conveying their cultural values. The Soviet Jewish intelligentsia in Israel is striving to retain a multilingual identity: while they do appreciate Hebrew and the cultural values it conveys, they share a strong feeling that their own cultural-linguistic identity is of great value to them.
6
Nosenko-Stein, Elena E. "The World Wags on It: About Jewish Philanthropy and Jewish Identity." Koinon 2, no. 4 (2021): 80–100. http://dx.doi.org/10.15826/koinon.2021.02.4.041.
Full textAbstract:
In this essay, the author briefly describes main principles of Jewish philanthropy and its main trends in Russia. Elena E. Nosenko-Stein stresses that activities of Jewish philanthropic organizations mainly cover needs of aged and poor persons. At the same time, the author notes that disabled persons, as a rule, do not become the recipients of Jewish both philanthropic organizations and Russian social services. Further the author tells about the Head of one of such organizations, Aleksander Ye. Kirnos and his Jewish self-identification as an impulse of his coming to Jewish philanthropic activities. Elena E. Nosenko-Stein underlines that his self-identification is one of the forms of Jewish self-identifications existing in contemporary Russia. Drawing on her research of Jewish identities, Elena E. Nosenko-Stein names people with this self-identification Guardians as they save and guard some elements of traditional Jewish (East Ashkenazic) culture and memory. Below is the text of the interview with Aleksander Kirnos (conducted by Elena E. Nosenko-Stein in July 2020).
7
Tapper, Joshua. "“This Is Who I Would Become”: Russian Jewish Immigrants and Their Encounters with Chabad-Lubavitch in the Greater Toronto Area." Canadian Jewish Studies / Études juives canadiennes 29 (May 7, 2021): 57–80. http://dx.doi.org/10.25071/1916-0925.40169.
Full textAbstract:
Since the early 1970s, the Chabad Lubavitch movement has served as an important setting for religious, social, and cultural activity among Russian-speaking Jewish migrants to Canada and the United States. While scholars and community observers have long recognized the attentiveness of Lubavitch emissaries toward Russian Jews, there is no quantitative data and little qualitative research on Chabad’s influence in the post-Soviet Jewish diaspora. This paper explores the motivations, mechanics, and consequences of this encounter in a Canadian setting, examining how Chabad creates a religious and social space adapted to the unique features of post-Soviet Jewish ethnic and religious identity. Participating in a growing scholarly discussion, this paper moves away from older characterizations of Soviet Jewish identity as thinly constructed and looks to the Chabad space for alternative constructions in which religion and traditionalism play integral roles. This paper draws on oral histories and observational fieldwork from a small qualitative study of a Chabad-run Jewish Russian Community Centre in Toronto, Ontario. It argues that Chabad, which was founded in eighteenth-century Belorussia, is successful among post-Soviet Jews in Canada and elsewhere thanks, in part, to its presentation of the movement as an authentically Russian brand of Judaism—one that grew up in a pre-Soviet Russian context, endured the repressions of the Soviet period, and has since emerged as the dominant Jewish force in the Russian-speaking world. The paper, among the first to examine the religious convictions of Canada’s Russian-speaking Jewish community, reveals that post-Soviet Jews in Toronto gravitate toward Chabad because they view it as a uniquely Russian space.
8
Rosenshield, Gary. "Socialist Realism and the Holocaust: Jewish Life and Death in Anatoly Rybakov's Heavy Sand." PMLA/Publications of the Modern Language Association of America 111, no. 2 (March 1996): 240–55. http://dx.doi.org/10.2307/463104.
Full textAbstract:
Anatoly Rybakov's Heavy Sand (; 1978), the first widely read work of Russian fiction since the 1930s to deal extensively with Jewish life during the Soviet period, is a bold—and problematic—attempt to overcome the negative stereotype of the Jew in Russian culture and to create a memorial to the Soviet Jews murdered by the Nazis. However, governmental and self-imposed censorship, socialist realism, and the narrator's conflicted Russian-Jewish identity vitiate this rehabilitative project. Rybakov's use of socialist realism to heroize the Jews and to present their destruction as part of a larger plot to exterminate the Slavs distorts and de-Judaizes the Soviet Jewish catastrophe of the Second World War. Heavy Sand is replete with tensions and contradictions. On the one hand, the author celebrates Jewish family life and writes of a memorial to murdered Jews that includes a potentially subversive Hebrew inscription; on the other, he denies the significance of Jewish identity and provides a Russian translation of the Hebrew inscription that accords with Soviet policy and ideology. In the end, Heavy Sand conceals more than it reveals about Jewish life and death in the Soviet Union; it represents an aesthetics of—and a testimony to—not remembering but forgetting.
9
Birman, Dina, Irena Persky, and Wing Yi Chan. "Multiple identities of Jewish immigrant adolescents from the former Soviet Union: An exploration of salience and impact of ethnic identity." International Journal of Behavioral Development 34, no. 3 (January 20, 2010): 193–205. http://dx.doi.org/10.1177/0165025409350948.
Full textAbstract:
The current paper explores the salience and impact of ethnic and national identities for immigrants that are negotiating more than two cultures. Specifically, we were interested in the ways in which Jewish immigrant adolescents from the former Soviet Union integrate their Russian, Jewish, and American identities, and to what extent identification with these three cultures predicts adaptation to varied life domains. In order to examine whether being Jewish has an impact on salience and predictive value of Russian and American identities, a sample of Jewish adolescents (n = 100) was compared with a sample of non-Jewish (n = 113) adolescent immigrants from the former Soviet Union. The study suggests that Jewish and non-Jewish adolescent immigrants differ in levels of Russian and American identity. Further, using structural equation modeling a bicultural model for Jewish and non-Jewish adolescents was tested. The results suggest that these two groups do not differ with respect to how Russian and American identities impact on adjustment. However, adding Jewish identity to the model for the Jewish sample significantly improved model fit, and rendered some of the impact of Russian identity non-significant. Thus a multicultural model that included all three identities had better explanatory power for this sample than a bicultural one. Implications for the study of ethnic identity of immigrants, particularly those whose lives involve multiple cultural affiliations, are drawn.
10
Levantovskaya, Margarita. "The Russian-Speaking Jewish Diaspora in Translation: Liudmila Ulitskaia's Daniel Stein, Translator." Slavic Review 71, no. 1 (2012): 91–107. http://dx.doi.org/10.5612/slavicreview.71.1.0091.
Full textAbstract:
Liudmila Ulitskaia's 2006 novel, Daniel' Shtain, pervodchik (Daniel Stein, Translator), explores the experience of the Russian-speaking diaspora in the aftermath of World War II through a focus on Jewish immigrants in Israel who convert to Christianity. The novel's treatment of the divisive topic of Jewish to Christian conversion is enabled by the author's reliance on the theoretical and allegorical values of translation. Evoking advancements in twentieth-century translation studies through its broad treatment of translation and critique of the investment in the notion of fidelity to the original, be it language or identity, the novel advocates for the acceptance of the transformations and the resulting hybridity of the Jewish diasporic self. Daniel Stein, Translator specifically highlights the influence of the Soviet nationalities policies and the Nazi occupation of eastern Europe on the identity metamorphoses of Soviet Jews. By promoting the legitimacy of the expressions of Jewish identity by immigrants from the USSR through her novel, Ulitskaia proposes an expanded and anti-essentialist view of Jewish identity that would include individuals traditionally viewed as apostates.
11
Cheremnykh, Galina Aleksandrovna. "Ilya Heifetz’s violin concerto: revisiting the issue of the Jewish national identity." PHILHARMONICA. International Music Journal, no. 2 (February 2021): 20–28. http://dx.doi.org/10.7256/2453-613x.2021.2.35203.
Full textAbstract:
The article considers the instrumental creative work of a modern Russian-Israely composer Ilya Heifetz. His life and creative experience has two definite stages: Russian (before 1991) and Israely, and each of them is marked with the problem of reconsidering national roots in life and work. One of the examples of addressing this problem in Heifetz’s compositions of the Soviet period is his violin concerto. The author of the research considers the composer’s combination of the patterns of the academic genre and the intonational and structural peculiarities of Jewish folklore as an attempt to comprehend his national identity. The intonation and thematic analysis of the concerto compared with the composer’s statements distilled from his personal letters allows concluding about the presence of a concealed program revealing the problem of the history of the Jewish people and national character and reflecting the peculiarities of comprehension of their national identity by the subethnic group of Russian Jews. Since the main characteristic of this subethnic group is the Russian language and Russian culture perceived through it, the author of the research focuses on the way the peculiarities of the Russian composing school manifest themselves in this piece of music based on the Jewish intonations and genres.
12
Moustafine, Mara. "Russians from China: Migrations and Identity." Cosmopolitan Civil Societies: An Interdisciplinary Journal 5, no. 2 (August 5, 2013): 143–58. http://dx.doi.org/10.5130/ccs.v5i2.3337.
Full textAbstract:
In the first half of the 20th century, sizeable Russian communities lived in a number of Chinese cities, including Harbin, Shanghai and Tientsin. The largest and most diverse of these was the community that grew up around Harbin in north China. By the mid 1920s, Harbin was home to one of the largest Russian diaspora communities in the world, with over 120,000 Russians and other nationalities from the former Tsarist Empire. Moreover, many Russians in Shanghai and Tientsin had links to Harbin, as their first place of domicile in China. By the late 1950s, political transformations in China had driven almost all these people elsewhere. But for many of them, their roots in China became a key aspect of their identity in emigration in their new diasporas. This paper explores the background to this unique community and the geo-political forces underpinning the various waves of migration of Russians into and out of Harbin. It analyses the complex issues of identity and citizenship Russians faced while living in Harbin, their fates determined at various points in time by the dominance of three powers – Russia, China and Japan. Drawing on the experience of my own family, whose life in Harbin and Manchuria spanned four generations over fifty years, it touches on the rich ethnic and cultural mix that lay beneath the surface of “Russian” Harbin, with particular reference to the Jewish community that once thrived there. Finally, it examines how the ‘Harbintsy’ perceive their identity in emigration and the recent changes in attitude towards them of the Chinese authorities.
13
Shumsky, Dmitry. "State Patriotism and Jewish Nationalism in the Late Russian Empire: The Case of Vladimir Jabotinsky’s Journalist Writing on The Russo–Japanese War, 1904–1905." Nationalities Papers 47, no. 5 (September 2019): 868–78. http://dx.doi.org/10.1017/nps.2018.61.
Full textAbstract:
AbstractIn his autobiographical writings, the Russian-Jewish author and the founder of Zionist Revisionism Vladimir Jabotinsky constructed a retrospective self-image, according to which ever since becoming a Zionist early in the 20th century he exclusively clung to a Jewish national identity. This one-dimensional image was adopted by the early historiography of the Revisionist movement in Zionism. Contrary to this trend, much of the recent historiography on Jabotinsky has taken a different direction, describing him, particularly as a young man during the period of his early Zionism in Tsarist Russia, as a Russian-European cosmopolitan intellectual. Both these polarized positions are somewhat unbalanced and simplistic, whereas the figure of Jabotinsky and his worldview that emerge from reading his rich publicist writing in late Tsarist Russia present a far more complex picture of interplay between his deep ethnic-national primordial Jewish affinity, on the one hand, and an array of his different attachments to his non-Jewish surroundings including local, cultural, and civil identities, on the other. Focusing on Jabotinsky’s unexplored journalist writings that address the Russo-Japanese war of 1904–1905, the article discovers a previously unknown identity pattern of the young Jabotinsky—his Russian state patriotism—and traces its relationship to his Jewish nationalism.
14
ALBANIS, ELISABETH. "JEWISH IDENTITY IN THE FACE OF ANTI-SEMITISM." Historical Journal 41, no. 3 (September 1998): 895–900. http://dx.doi.org/10.1017/s0018246x98008024.
Full textAbstract:
A history of the Jews in the English-speaking world: Great Britain. By W. D. Rubinstein, Basingstoke: Macmillan, 1996. Pp. viii+539. ISBN 0-312-12542-9. £65.00.Pogroms: anti-Jewish violence in modern Russian history. Edited by John D. Klier and Shlomo Lambroza. Cambridge: Cambridge University Press, 1992. Pp. xx+393. ISBN 0-521-40532-7. £55.00.Western Jewry and the Zionist project, 1914–1933. By Michael Berkowitz. Cambridge: Cambridge University Press, 1997. Pp. xvi+305. ISBN 0-521-47087-0. £35.00.Three books under review deal from different perspectives with the responses of Jews in Western and Eastern Europe to the increasing and more or less violent outbursts of anti-Semitism which they encountered in the years from 1880 to the Second World War. The first two titles consider how deep-rooted anti-Semitism was in Britain and Russia and in what sections of society it was most conspicuous, whereas the third asks how Western Jewry became motivated to support the Zionist project of settlement in Palestine; all three approach the question of how isolated or intergrated diaspora Jews were in their respective countries.
15
Nazaraliyeva, Aygun. "Ashkenazi jews in Azerbaijan: on some problems of ethnic identity in a foreign ethnic environment." Grani 23, no. 4 (July 5, 2020): 66–74. http://dx.doi.org/10.15421/172042.
Full textAbstract:
The article established that the formation and becoming of the ethnic identity of the ashkenazi jews of Azerbaijan is influenced by a number of traditional factors, in particular, family, upbringing and cultural traditions. In particular, the special role of traditions in the formation of ethnic identity among jews is associated with the essential role of judaism in this process. The article also notes that one of the most important elements of ethnic culture and the sustainability of ethnic identity is the mother tongue. The mother tongue of ashkenazi jews is yiddish. It is established that at present the functional significance of yiddish has significantly decreased. The almost complete oblivion of yiddish and the transition of the vast majority of ashkenazi jews of Azerbaijan to the russian language created favorable conditions for the transition of this community to hebrew. In addition to the desire to revive historical memory, the revival of traditional culture and religion, the strengthening of the dominant position of hebrew among ashkenazi jews was also associated with an increase in migration sentiments, the desire of many of them to leave for their historical homeland in Israel. The desire to study hebrew, characteristic of many ashkenazi in Azerbaijan, especially middle and young age, does not mean that this language has become functionally significant for intra-community and everyday communication. For these purposes, the russian language continues to be widely used. For example, while an older generation of ashkenazi jews owned yiddish, the middle generation speaks mainly russian, and the relatively young generation already speaks three languages – azerbaijani, russian and hebrew. In the article, summing up some results of the study of ethnic identity among ashkenazi jews of Azerbaijan, it is stated that, despite the unspoken, and sometimes vowed anti-semitism of the rulers of tsarist Russia and the Soviet Union, ashkenazi jews of Azerbaijan have largely preserved their ethnic identity, traditional holidays and rituals. Moreover, the activity of various jewish schools in Azerbaijan, the education of jewish children in hebrew determines the stability of ethnic identity among various age groups of the jewish population. The stability of the ethnic identity of ashkenazi jews in Azerbaijan is also influenced by such traditional factors as family, upbringing and cultural traditions. It is likely that this is due to the fact that for most jews, following the customs and traditions in everyday life is an important element of the national mentality. Moreover, judaism plays a major role in maintaining ethnic identity among ashkenazi jews.
16
Shtakser, Inna. "Pale of the Settlement Working-Class Jewish Youth and Adoption of Revolutionary Identity During the 1905 Revolution." Carl Beck Papers in Russian and East European Studies, no. 2001 (January 1, 2009): 47. http://dx.doi.org/10.5195/cbp.2009.146.
Full textAbstract:
This paper examines the construction of a revolutionary identity among the working-class Jewish youth of the Pale of Settlement through the prism of changes taking place in their attitudes and behavior standards. I claim that these changes, caused initially by worsening economic and social conditions for the Jewish community in the Russian empire, resulted in the creation of a new image a young Jew could choose for her/himself, that of a working-class Jewish revolutionary. This new image widened the options for secularization available to working-class Jews and signaled a greater openness within the Jewish community to an idea of a secular Jew. The availability of a new secular, activist identity also allowed the workingclass revolutionary youth to create for themselves a new political space within the hierarchy of the Jewish community, a space dependent on their combined new and old identities as revolutionaries and Jews.
17
Shneer, David. "The third way: German–Russian–European Jewish identity in a global Jewish world." European Review of History: Revue europeenne d'histoire 18, no. 1 (February 2011): 111–21. http://dx.doi.org/10.1080/13507486.2011.543585.
Full text
18
Maydell, Elena. "“And in Israel we became Russians straight away”." Narrative Inquiry 30, no. 2 (May 19, 2020): 404–26. http://dx.doi.org/10.1075/ni.19011.may.
Full textAbstract:
Abstract Social constructionism suggests that identities are created through interactions with others, as well as the wider socio-cultural environment. This research employs constructionist narrative analysis for a case study of a Russian-Jewish woman who emigrated from Russia to Israel and then to New Zealand. Lara’s first two societies of settlement, Russia and Israel, seem pre-occupied with the ethnic demarcation of their members, which contradicts to how she feels “deep inside”. Ascribed an inferior identity in both, Lara provides rich explanations for her husband’s remark that in Russia they were “bloody Jews” and in Israel they became “bloody Russians”. While making sense of her life experiences, she articulates the complex process of changes and assigns positive meanings to her identity using available cultural resources. Her fascinating narrative provides a unique in-depth account, allowing for a better understanding of the interplay between such notions as identity, agency, and community across different cultural environments.
19
Ehre, Milton, and Alice Stone Nakhimovsky. "Russian-Jewish Literature and Identity: Jabotinsky, Babel, Grossman, Galich, Roziner, Markish." Russian Review 52, no. 4 (October 1993): 554. http://dx.doi.org/10.2307/130658.
Full text
20
Lamont, Rosette C., and Alice Stone Nakhimovsky. "Russian-Jewish Literature and Identity: Jabotinsky, Babel, Grossman, Galich, Roziner, Markish." World Literature Today 67, no. 1 (1993): 205. http://dx.doi.org/10.2307/40148987.
Full text
21
Karasova, Tatiana A., Andrey V. Fedorchenko, and Dmitry A. Maryasis. "ISRAELI STUDIES AT THE INSTITUTE OF ORIENTAL STUDIES OF THE RUSSIAN ACADEMY OF SCIENCES: PAGES OF HISTORY (THE BEGINNING OF THE 21ST CENTURY)." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 219–32. http://dx.doi.org/10.31696/2618-7302-2020-4-219-232.
Full textAbstract:
The article presents a historical overview of Israeli studies at the Institute of Oriental Studies RAS in the first two decades of the 21st century. The paper demonstrates the main research fields and publications of the Department for the Study of Israel and Jewish Communities, as well as the list of its heads and research fellows. The article shows how, having successfully overcome the difficulties of the 1990s that were rather hard on Russian Academy as a whole, the staff of the Israeli Studies Department in their numerous publications, speeches at Russian and international academic forums tried to respond to the new challenges in a scholarly way. In the 2000s the number of works published on the history of relations between the USSR / Russia and Israel increased, and this trend continued in subsequent years. Access to the archives for the first time made it possible to analyze the formation and development of Soviet-Israeli relations before the break (in 1953). The department expanded the directions of its academic activity. Its topics included such directions as the study of the collective memory of Jews in modern Russia, cultural identity, cultural memory, religious and secular identity of Russian Jews, attitude towards disability and people with disabilities, study of youth communities in Israel, Russia and Europe, the impact of the US-Israeli relations on the US Jewish community. Development of basic methodology for researching the state of Jewish charity in Moscow was one of the new tasks for the fellows of the Department to solve. The novelty of the tasks also included new methodology of researching the economic and socio-political development of Israel using social networks data. The Department continued to study all aspects of the life of the State of Israel — economic, socio-political and cultural processes developing in the Israeli state, including new features in regional policy and the concept of Israeli security. At present, members of the department’s, in addition to their current activities, are implementing a number of promising projects aimed at strengthening the department’s position as the leading center of Israeli studies in the post-Soviet space.
22
Schor, Esther. "L. L. Zamenhof and the shadow people." Language Problems and Language Planning 34, no. 2 (June 21, 2010): 183–92. http://dx.doi.org/10.1075/lplp.34.2.05sch.
Full textAbstract:
One hundred fifty years after the birth of L. L. Zamenhof in 1859, the audacity of his ambition stands out in sharp relief. Zamenhof intended Esperanto to create a new people for whom ethical relations to all other human beings, regardless of ethnicity, nationality, or religion, would be primary. Convinced that Esperanto, to survive, needed to become the hereditary language of a people, he offered it to the Jews of Russia as the medium of a transformed Jewish identity called Hillelism. When the Russian Jews spurned his gift, he offered Hillelism, in multiple versions, to the Esperantists. But the French leaders of the movement found Hillelism unseemly, in part because they deemed it “mystical,” and in part because it had Jewish overtones. During Zamenhof’s lifetime, the Esperanto “people” were hardly the harmonious generation Zamenhof had envisioned; in fact, they would later endure numerous schisms. Nonetheless, they remained Zamenhof’s best hope to people the utopia of the future.
23
Pratt, Sarah, and Judith Deutsch Kornblatt. "Doubly Chosen: Jewish Identity, the Soviet Intelligentsia, and the Russian Orthodox Church." Slavic and East European Journal 49, no. 1 (April 1, 2005): 147. http://dx.doi.org/10.2307/20058237.
Full text
24
Mordasov, V., A. Zhukova, and I. Romanova. "POLIСУ OF THE RUSSIAN STATE ON THE FORMATION OF THE JEWISH IDENTITY." Transbaikal State University Journal 24, no. 7 (2018): 77–87. http://dx.doi.org/10.21209/2227-9245-2018-24-7-77-87.
Full text
25
Horowitz, Brian. ":Doubly Chosen: Jewish Identity, the Soviet Intelligentsia, and the Russian Orthodox Church." American Historical Review 110, no. 5 (December 2005): 1632. http://dx.doi.org/10.1086/ahr.110.5.1632.
Full text
26
Akhiezer, Golda. "Jewish Identity and the Russian Revolution: A Case Study of Radical Activism in the Russian Empire." Terrorism and Political Violence 25, no. 4 (September 2013): 561–75. http://dx.doi.org/10.1080/09546553.2013.814496.
Full text
27
Remennick, Larissa, and Anna Prashizky. "Subversive identity and cultural production by the Russian-Israeli Generation 1.5." European Journal of Cultural Studies 22, no. 5-6 (December 24, 2018): 925–41. http://dx.doi.org/10.1177/1367549418810091.
Full textAbstract:
This article belongs to the series presenting our ongoing ethnographic project on the Russian-Israeli Generation 1.5. It discusses the nexus between immigrant identity, civic activism and cultural production among young adults born in the (former) Soviet Union, who migrated to Israel as older children or adolescents. We examine the new, protest-driven activism among young Russian Israelis while drawing on the concepts of reactive ethnicity and cultural public sphere. This identity quest occurs at the intersection of their Russian, Jewish and Israeli identities that often clash with each other. Moreover, the ethnic awakening among these young immigrant adults has been clearly gendered, with mostly female leadership emerging out of its cultural avant-garde. We present and discuss examples of the media discourse, artistic and creative events organized by Generation 1.5 leaders, focusing on the recent Russian–Hebrew poetry festival in Jerusalem.
28
Nesterko, Yuriy, Michael Friedrich, Nadja Seidel, and Heide Glaesmer. "Health-related quality of life in Jewish immigrants from the Former Soviet Union in Germany." International Journal of Migration, Health and Social Care 13, no. 2 (June 12, 2017): 277–88. http://dx.doi.org/10.1108/ijmhsc-11-2015-0045.
Full textAbstract:
Purpose The purpose of this paper is to test a hypothesized structure of interrelations between pre-migration dispositional factors (cultural identity and optimism/pessimism) and immigration-related experiences (level of integration and perceived discrimination) in association with mental and physical components of health-related quality of life (HRQoL) in a sample of Jewish people from the Former Soviet Union (FSU) who immigrated to Germany. Design/methodology/approach A questionnaire in Russian, including items about the immigration background, level of integration, perceived discrimination as well as cultural identity, dispositional optimism/pessimism (Life Orientation Test-R) and HRQoL (SF-12) was handed out to Jewish immigrants from the FSU living in Germany. The data of 153 participants were analyzed using structural equation modeling. Findings Whereas no significant associations between Jewish identity and HRQoL could be found, both a positive association between optimism and level of integration with a link to physical and mental health, and an inverse relation between optimism and perceived discrimination with a link to mental health, were observed. Opposite associations were found for pessimism. Originality/value The results replicate prior research findings on Jews from the FSU living in Israel and the USA and suggest more detailed assessment methods for further investigations on integration processes and cultural identity in the selected group of immigrants. Additionally, HRQoL is significantly lower in the Jewish sample than in the general population. These findings underline the need for a better integration policy, especially for Jewish people from the FSU.
29
Bezarov, Oleksandr. "The Question about the Motives of the Assassination of P. A. Stolypin." Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 2, no. 48 (December 15, 2018): 111–21. http://dx.doi.org/10.31861/hj2018.48.111-121.
Full textAbstract:
The assassination attempt on the life of P. A. Stolypin, the chairman of the Council of Ministers of the Russian Empire, on September 1, 1911 in Kyiv, made by D. G. Bogrov, a former member of the Kyivan organization of anarchists-communist and secret agent of the Kyiv Security Section of the Police Department, can be considered one of the most mysterious events in the history of late imperial Russia. Despite a large number of published archival documents on the history of this case, in modern historical science there is no unambiguous answer to the questions about the true motives that pushed D. G. Bogrov to commit this violent murder. According to the author, in the motives of the assassination of P. A. Stolypin by D. G. Bogrov, the factor of nationality of the terrorist played some role. D. G. Bogrov, a typical representative of the assimilated Russian-Jewish intellectuals did not become a convinced revolutionary; instead he lacked public recognition of his personal ambitions to satisfy which having the status of a Jewish citizen appeared to be not so simple. Public suicide in the form of an assassination attempt on the life of the famous Russian reformer became for D. G. Bogrov a tragic finale in his painful processes of finding ways to overcome the crisis of identity.
Keywords: D. G. Bogrov, P. A. Stolypin, Kyiv, Jews, Russian empire, terrorism, anarchism
30
Visacovsky, Nerina. "The Yiddisher Kultur Farband in Argentina: Progressive and Communist Jews (1917–1956)." Science & Society 86, no. 1 (January 2022): 12–35. http://dx.doi.org/10.1521/siso.2022.86.1.12.
Full textAbstract:
Progressive and Communist Jewish identity in Argentina flourished between the Russian Revolution of 1917 and the Cold War. In 1937, during the Popular Front period, Jewish Communist intellectuals organized an International Congress of Yiddish Culture in Paris. Twenty-three countries were represented, and the Congress formed the Yiddisher Kultur Farband (YKUF). In 1941, this Congress was replicated in Argentina, where the YKUF sponsored an important network of schools, clubs, theaters, socio-cultural centers, and libraries created by Yiddish-speaking Jewish immigrants from Eastern Europe. The Ykufist or Progressive Jewish identity reflects a particular construction that is as ethnic as it is political. As “Jewish,” it aimed to transmit the secular heritage of the Yiddishkeit devastated in Europe during World War II, but as “progressive,” “radical” or “Communist,” it postulated its yearning for integration into a universal socialism led by the Soviet model. Progressive Jewish identity was shaped in the antifascist culture and by permanent tensions between Jewish ethnicity and the guidelines of the Communist Party. Above all, it was framed by a fervent aspiration of the immigrants and their children to integrate into their Argentine society.
31
Norich, Anita. "Under Whose Sign? Hebraism and Yiddishism as Paradigms of Modern Jewish Literary History." PMLA/Publications of the Modern Language Association of America 125, no. 3 (May 2010): 774–84. http://dx.doi.org/10.1632/pmla.2010.125.3.774.
Full textAbstract:
In 1974 the Yiddish Poet Malka Heifetz Tussman, Born in Russia, Living in California, Published a Small Volume of Poems in Israel. This peripatetic author and text are paradigmatic of the cosmopolitan, multilingual nature of modern Jewish literature. The book, by a woman who was at various times a Yiddish teacher, an anarchist, and a writer of Russian poetry and English essays, was entitled ‘Under Your Sign.’ As the title indicates, the politics and poetics of sign systems are central concerns of this volume. I offer a few stanzas from one of its poems— ‘Widowhood’—to suggest the multiplicity of the signs of Jewish identity and literature. What we see in Tussman's poem, and more dramatically when we supplement it with two English translations, is that although it rails against the ways in which the sign (e.g., letter, word, trope) destroys, it also points to the sign's generative powers. And the poem offers a way of understanding the creative tensions that have dominated critical and creative expressions of modern Jewish literature. Under the signs of “Hebraism” and “Yiddishism,” we encounter two conflicting but equally productive views of Jewish literature, one that posits continuity and another that posits adaptation as the defining characteristic of Jewish culture. Tussman's poem, like these different paradigms of Jewish literary history, enables us to use the sign as a way of overcoming the divide between two languages and two views of the (Jewish and non-Jewish) world. My goal in what follows is not to protest against the reign of the sign on behalf of some notion of Jewish authenticity. To the contrary, I propose yet another sign—structured as a binary—to highlight the ambivalence of the sign “Jewish literature” and to stimulate debate about matters Jewish and what matters to Jews.
32
Kotlyar, Eugeny. "Jewish Childhood Transformed: Through the Looking Glass of Art and Visual Representation in Pre- and Post-Revolutionary Russia." IMAGES 12, no. 1 (October 24, 2019): 33–55. http://dx.doi.org/10.1163/18718000-12340114.
Full textAbstract:
Abstract The present article studies the thematic ways in which Jewish childhood was represented in Russian Jewish art and visual media from the 1850s to the 1930s. During this period, Russian Jewry was undergoing important transformations. It saw the establishment of a traditional model of religious life, a subsequent process of modernization and acculturation, and finally the education of the “New Jew” as part of post-Revolutionary secular culture, as well as the seeding of extreme forms of radicalization that would develop in the Soviet era. Jewish art and visual media were always a documentary means of representing collective ideals, key among which was the value associated with Jewish children’s future. The images preserved in art, photography, and print show how diligent study for boys and young men was extolled in traditional communities; this resulted in the formation of an intellectual elite that served as a bulwark of religious and spiritual self-consciousness against outside cultural influences. Along with historical-statistical studies and memoirs, these images recreate a psycho-emotional and social background for the traditional model of children’s education. On the one hand, this model perpetuated the lifestyle and values established over the centuries, yet on the other, it sparked charges of anachronism and fanaticism, which intensified the antagonism of Russian society toward its Jewish minority. The same model proved to be extremely influential for the Jewish masses; it came by its iconic visual representation in various “Cheder” compositions and portraits of the “Talmudist Iluy.” Both types of works brought out the value of religious education. Later artistic depictions demonstrated that upon passing through the grinder of the Soviet atheist system, this model inspired the zeal that Jews had for secular education and the prospect of their children’s being granted equal opportunity, resulting in the loss of their ethno-cultural identity in the new Soviet reality.
33
Perelmutter, Renee. "Globalization, conflict discourse, and Jewish identity in an Israeli Russian-speaking online community." Journal of Pragmatics 134 (September 2018): 134–48. http://dx.doi.org/10.1016/j.pragma.2018.03.019.
Full text
34
Michalska-Suchanek, Mirosława. "„MIĘDZY SYNAGOGĄ I KOSMODROMEM BAJKONUR”. O powieści Diny Rubiny Oto idzie Mesjasz!" Rusycystyczne Studia Literaturoznawcze 27 (November 30, 2017): 108–26. http://dx.doi.org/10.31261/rsl.2017.27.09.
Full textAbstract:
Rubina looks at the unpredictable and difficult every-day reality of “Russian Israel” in the 90s from the perspective of Jewish tradition, culture and religion. She creates an image full of equal amounts of both comedy, irony and even grotesque and philosophical and religious thoughts. The novel develops the idea of the destiny of the Jewish people and the unity of Jews with their own land. The novel’s characters are not looking for their own identity — they know very well who they are and where they belong. The background of the novel are descriptions of the regional political and religious conflicts as well as realities (including geographical and topographical) of Israel and faithfully reproduced cultural climate.
35
Markowitz, Fran. "Diasporas with a Difference: Jewish and Georgian Teenagers’ Ethnic Identity in the Russian Federation." Diaspora: A Journal of Transnational Studies 6, no. 3 (December 1997): 331–53. http://dx.doi.org/10.3138/diaspora.6.3.331.
Full textAbstract:
Ever since the late 1960s, when Fredrik Barth urged us to move away from the idea that ethnicity is constituted by “cultural stufT and to focus instead on the boundary that demarcates groups, anthropologists (and their perhaps more radical half-siblings in cultural studies) have cast into doubt the primordial or essentialist nature of ethnic groups, to say nothing of ethnic identity. Earlier studies focused on the groups themselves—how they display and are constrained by their identity as immigrants, minorities, ethnics, “persistent peoples,” and even “marginal men” (sic)—while more recent investigations have taken up the “borderlands” where groups meet, confront each other (Rosaldo; Rouse), and become zones of hybridized cultural production (Bhabha). In a related vein, ethnicity is also explored as one of many possible intersections of power and culture, and ethnic identity becomes a crazy-quilt of namings and “being-called” (Probyn 25). Indeed, Stuart Hall informs us that “identities are never unified, and in late modem times, increasingly fragmented and fractured, never singular but multiply constructed across different, often intersecting and antagonistic discourses, practices and positions” (4, emphasis added).
36
Michaeli, Inna. "Immigrating into the Occupation: Russian-Speaking Women in Palestinian Societies." Feminist Review 120, no. 1 (November 2018): 20–36. http://dx.doi.org/10.1057/s41305-018-0136-5.
Full textAbstract:
Social researchers have extensively addressed the immigration of one million Russian speakers to Israel/Palestine over the past twenty-five years. However, the immigrants’ incorporation into the Israeli occupation regime and the ongoing colonisation of Palestine have rarely been questioned as such. In the interviews informing this article, Russian-speaking immigrant women living in Arab-Palestinian communities discuss their complex relations with Palestinian, Jewish-Israeli and Russian-Israeli communities. Sharing a background with Russian-speaking Jewish Israelis on the one hand, and marital kinship ties to Palestinians on the other, these women encounter multiple boundaries of territory and identity in their everyday lives. Drawing on feminist border thinking, I explore these encounters as a navigation through geopolitical and epistemic borderlands in a dense colonial reality. I am particularly interested in the potential of such an exploration to question essentialism and destabilise binary ethno-national categories of identity, such as Arab/Jew and Israeli/Palestinian, that dominate not only hegemonic but also emancipatory discourses. These binary divisions are not a straightforward outcome of political regimes but rather the result of ongoing border-making processes, which are vulnerable to disorder and disruption. This perspective aims to enrich understandings of the roles that gendered ethno-national identities play in sustaining the colonial relations of power in Israel/Palestine.
37
Markowitz, Fran. "Diasporas with a Difference: Jewish and Georgian Teenagers' Ethnic Identity in the Russian Federation." Diaspora: A Journal of Transnational Studies 6, no. 3 (1997): 331–53. http://dx.doi.org/10.1353/dsp.1997.0012.
Full text
38
Moshkova, Tatiana. "The impact of Russian-speaking community of the state of Israel upon Israel-Russia relations." Международные отношения, no. 2 (February 2020): 81–91. http://dx.doi.org/10.7256/2454-0641.2020.2.24777.
Full textAbstract:
This article is dedicated to examination of a large and rapidly developing community of the State of Israel – the “Russian Street”, and its influence upon Israel-Russia relations. The author considers such aspects of the topic as: the differences between “Great Aliyah” of the 1990s and the first wave of repatriation of the 1970s; factors that formed the unique “Russian-Jewish” identity among the “Russian street” representatives; political and economic potential of the “Russian Israel”, key areas of cooperation of two countries, and the role of the “Russian” community thereof. In the course of this research, the author applies the means and procedures of formal logic, specific-sociological approach, and interpretation tools of various sources. The main conclusion lies in the following thesis: if in political regard the community does not produce a decisive influence upon the actions of Israeli authorities, then in economic aspect, it unequivocally contributes to strengthening of economic ties between Israel and Russia. Russia’s initiatives on the development of different forms of economic, cultural and media cooperation can stimulate the expansion of influence of the Russian-speaking community.
39
Bizman, Aharon, and Yoel Yinon. "Perceived threat and Israeli Jews’ evaluations of Russian immigrants: the moderating role of Jewish and Israeli identity." International Journal of Intercultural Relations 25, no. 6 (December 2001): 691–704. http://dx.doi.org/10.1016/s0147-1767(01)00033-5.
Full text
40
Maior, Enikő. "The Question of Identity in Gary Shteyngart’s Little Failure." Acta Universitatis Sapientiae, Philologica 7, no. 1 (December 1, 2015): 123–32. http://dx.doi.org/10.1515/ausp-2015-0041.
Full textAbstract:
Abstract In my paper I want to deal with the question of identity and Gary Shteyngart’s last novel, Little Failure (2014). The novel is a memoir that deals with young Gary’s struggle as an individual of Russian Jewish origins trying to accommodate himself to the American way of life. America with its multicultural and multiethnic environment puts the immigrant Gary in a very sensitive position. He does not know how to deal with African Americans; shall he avoid them or rim away? Shall he befriend Asian colleagues or not? Are Jewish friends more valuable than others? These are the questions that Gary Shteyngart has to answer and find his own voice. The protagonist of the novel under discussion tries to find his identity which is in continuous change. He tries to figure out in a world filled with cultural, racial and urban conflicts his own identity from the perspective of a former immigrant and as a member of a minority group. The task of my paper is to show how the question of identity has changed and what solution Shteyngart’s novel can offer for the protagonist in the process of identity formation.
41
Apanowicz, Franciszek. "POSZUKIWANIE TOŻSAMOŚCI. NA PRZYKŁADZIE WIERSZA INNY LISNIANSKIEJ „Развалилось то, что долго длилось…”." Rusycystyczne Studia Literaturoznawcze 27 (November 30, 2017): 98–107. http://dx.doi.org/10.31261/rsl.2017.27.08.
Full textAbstract:
The article is an attempt of the semantic interpretation of the poem of Inna Lisnianska “Развалилось то, что долго длилось…”. It concerns the role of the Jewish Question in identity formation of the lyrical subject. I was preceded by a rough outline of the Jewish issue in Russian literature. The interpretation demonstrates that the drama of the tumble indicated in the title is opposed by the “elf” of the lyrical subject. That self was formed by the unity of blood, the unity of both cultures and both religions. It was formed by her cry — with all the blood (“всей своей кровью”), where Christian and Jewish elements merge.
42
Lenart, Agnieszka. "Rosja – „pierwsza miłość i więzienie”. Konfrontacja z przeszłością w „Dziennikach” Igora Gubermana." Studia Rossica Posnaniensia 44, no. 1 (August 8, 2019): 17–24. http://dx.doi.org/10.14746/strp.2019.44.1.2.
Full textAbstract:
The article focuses on the relationship with the past, which is seen from the point of view of the emigrant, both Russian and Jewish, and his complex identity. The analysis is done on the basis of Igor Guberman’s Diaries, in which an ambivalent attitude to the homeland is observed.
43
Karasik-Updike, Olga B. "Contemporary Jewish Prose in the USA." Literature of the Americas, no. 10 (2021): 100–134. http://dx.doi.org/10.22455/2541-7894-2021-10-100-134.
Full textAbstract:
The essay presents an overview of Jewish American prose of the second half of the 20th — first two decades of the 21st century within the context of multicultural literature of the USA. The definition of Jewish literature remains a matter of debate. The author of the essay based on the opinions of critics concludes on the criterion for assigning a writer to Jewish literature. It is the artistic embodiment of the personal Jewish experience and identity in the works of literature, the view “from inside,” the perspective of collective memory and the connection to history and culture. Jewish literature today is one of the most developed ethnic segments of multicultural American literature. Writers under study are recognized throughout the world, their works have been translated into many languages, including Russian, they are known to readers and have already become the subject of study by literary scholars. Today, Jewish American literature is represented by two generations of writers. “Senior” generation includes the authors born in the 1920s–30s who began their literary careers in the 60s when there was a generational change in national literature. “Young” generation is represented by the writers who began their literary careers in the 2000s. On the example of the works of the most famous authors of both generations, the author of the essay talks about the factors determining the specific features of Jewish American prose and its characteristic themes, problems, and motives: the search for identity and roots, the representation and rethinking of the Holocaust, ethnic stereotypes, the image of the Jewish family, and the traditions of Jewish humor. The study of the works of modern Jewish writers in the United States allows us to draw conclusions about the display of border consciousness, national and ethnic identity, and collective memory in fiction.
44
Bezarov, Alexander. "Socio-cultural features of the Russian Social-Democratic movement and the problem of identity of the Russian-Jewish intellectuals in the Russian Empire." Current issues of social sciences and history of medicine, no. 4 (November 24, 2015): 7–13. http://dx.doi.org/10.24061/2411-6181.4.2015.114.
Full text
45
Remennick, Larissa. "Choosing One or Being Both: The Identity Dilemmas of Russian-Jewish Mixed Ethnics Living in Russia and in Israel." East European Jewish Affairs 48, no. 2 (May 4, 2018): 118–38. http://dx.doi.org/10.1080/13501674.2018.1475176.
Full text
46
Anello, Giancarlo, and Antonio Carluccio. "Religions as Innovative Traditions: The Case of the Juhuro of Moscow." Religions 11, no. 9 (August 19, 2020): 427. http://dx.doi.org/10.3390/rel11090427.
Full textAbstract:
This paper examines some historical, cultural, and institutional processes involving a Jewish minority from the Russian and Azerbaijani Caucasus, now mostly displaced in the huge and multiethnic Moscow: the Mountain Jews, or Juhuro. These Jews were subjected to a historically multifaceted and endangering diaspora, but they have been making big efforts to preserve their identity and survival by means of accommodating, mimetic, and cultural strategies. In the present day, despite the few representatives living in the Russian capital, the community is striving to find its own niche to transmit its history, language, and tradition within the multicultural “salad bowl” city of Moscow. More changes and transformations are at stake to preserve their long-lasting ethnic, religious, and linguistic characteristics. This paper is devoted to analyzing such elements, in an attempt to explain why and how Juhuro seem likely to succeed in preserving their religious community by innovating it in spite of their minority position within a globalized society.
47
Kosiorek, Piotr. "Sytuacja, rola i znaczenie imigrantów z byłego ZSRR w Izraelu – między tożsamością radziecką a żydowską." Wschodnioznawstwo 16 (December 20, 2022): 247–68. http://dx.doi.org/10.4467/20827695wsc.22.014.16763.
Full textAbstract:
Imigranci z byłych republik radzieckich przyjeżdżali do Izraela w różnych okolicznościach, motywowani czynnikami natury politycznej, ekonomicznej, społecznej oraz kwestiami bezpieczeństwa. Ich największa liczba przybywała do państwa żydowskiego w ramach fali migracyjnej lat 70. XX w., oraz przede wszystkim „wielkiej rosyjskiej aliji” lat 90. tegoż wieku. Kolejna liczna grupa wyemigrowała w latach 2000-2009 oraz 2014-2019. Wzrasta także liczba osób pochodzenia żydowskiego przybywających do Izraela w związku z otwartą agresją rosyjską na Ukrainę. Wychodźcy z byłych republik radzieckich to kolejny komponent izraelskiej wielokulturowości. Wśród rosyjskojęzycznych przybyszy dość nietypową zbiorowością są oligarchowie, biznesmeni oraz miliarderzy, którzy również oddziałują na życie społeczno-polityczne kraju, szczególnie w sferze instytucjonalnej. Warta odnotowania jest także występująca obecnie tendencja łączenia elementów radzieckich i żydowskich w sferze polityki historycznej oraz uzupełnianie izraelskiej historiografii okresu II wojny światowej o wątki związane z ZSRR. Celem niniejszego artykułu jest analiza roli i znaczenia społeczności rosyjskojęzycznych Żydów w Izraelu. Tekst stanowi próbę odpowiedzi na pytanie, w jakim stopniu i na jakich płaszczyznach można mówić o unifikacji dwóch zbiorowości – miejscowej izraelskiej oraz imigranckiej. The situation, role and relevance of immigrants from former USSR in Israel – between Soviet and Jewish identity Immigrants from the former Soviet Union came to Israel under various circumstances motivated by political, economic, social and security factors. Their greatest number came to the Jewish State in migration wave of the 1970s and, above all, the „great Russian Aliyah” of the 1990s. Next numerous groups emigrated in 2000-2009 and 2014-2019. Also the number of Ukrainian Jews coming to Israel increasing due to the open Russian aggression in Ukraine. Expatriots from the former Soviet republics are another component of Israeli multiculturalism. A peculiar community among the Russian-speaking newcomers are the post-Soviet oligarchs, businessmen and billionaires, who have an influence on the socio-political life of the country, especially in the institutional sphere. Worth noting thing is the current tendency to combine Soviet and Jewish elements in the field of historical policy and to supplementing the Israeli historiography of the Second World War with Soviet components. The main objective of this article will be to analyze the role and importance of the Russian-speaking Jewish community in Israel. The text will be an attempt to answer the question to what extent and on what spheres the merge of two communities – local Israeli and immigrant can be observed.
48
Markowitz, Fran. "Retrospective and Afterological Considerations of the Contemporary Russian-Speaking Jewish Diaspora: Whence and Whither." Diaspora: A Journal of Transnational Studies 18, no. 3 (September 2015): 336–57. http://dx.doi.org/10.3138/diaspora.18.3.336.
Full textAbstract:
This article reviews the transformations undergone by Russian-speaking Jews over the past half century, and how these have been portrayed in key scholarly texts. It analyzes the representation of Soviet Jews first as a people of silence, then as new immigrants in Israel and North America, and, most recently, as a globalized community or worldwide diaspora. But rather than accepting these identity transformations as a fait accompli, the article problematizes their present meanings and ponders future trends.
49
Troitskiy, Sergey, and Anna Troitskaya. "MIKHAIL FREIDENBERG AND HIS FAMILY: THE ODESSA TRACE IN RUSSIAN CULTURE." Doxa, no. 1(35) (December 22, 2021): 181–215. http://dx.doi.org/10.18524/2410-2601.2021.1(35).246740.
Full textAbstract:
Research traditions that have developed in relation to certain cultural phenomena are often limited by the framework of national cultures, the specifics of the studied personality and its creative activity. At the same time, the cultural and social demands underlying these studies do not actually imply the conversion of the identified cultural values from one national (cultural) tradition to another. Thus, it is unlikely that representatives of border territories, as well as territories that had actual ex-territoriality and freedom to choose cultural identification, can give in to an unambiguous definition of cultural identity. Odessa was good example of it. Here the marginality of the frontier cultural zone created its own unique cultural topos, with its “mixed” identity, for which the territorial, ethnic, cultural and linguistic boundaries were not absolute, were mobile, created conditions for the formation of seemingly contradictory ideas about the “eastern West”, about “imperial Jewishness”, “Jewish Russianity”, etc. For the Jewish citizen of Odessa, the national (Jewish) or imperial (Russian) component played a great role. The internal contradictions that exist in these identification models were either resolved in favor of one of the models, or removed due to the local identification model provided by the immediate environment, which we called the environment. In this article, we would like to show this environmental influence through the personality of Mikhail Filippovich Freidenberg, who is known to historians of science and technology as an inventor, but little known to literary historician (mainly as the father of Olga Mikhailovna Freidenberg and the uncle of Boris Leonidovich Pasternak). In our opinion, the description of the artistic and journalistic, as well as satirical works of Mikhail Freidenberg deserves attention. With his name, the intellectual environment of Odessa at the end of the XIX century takes on a holistic appearance, at the same time exposing the problem of “intellectual crowding” of the imperial province. The phenomenon of the environment is conceptualized by the example of the family of Mikhail Freidenberg and relations with relatives, as well as by describing the influence of this environment on Russian culture in the late XIX – first half of the XX century through the formation of the personalities of Olga Freidenberg and Boris Pasternak. It is important to overcome disciplinary boundaries and show how the environment promotes the realization of creative opportunities and how it sets these opportunities. We do it based on the available biographical data, memoirs, diaries and other documents.
50
Pinto, Meital. "On the Intrinsic Value of Arabic in Israel—Challenging Kymlicka on Language Rights." Canadian Journal of Law & Jurisprudence 20, no. 1 (January 2007): 143–72. http://dx.doi.org/10.1017/s0841820900005737.
Full textAbstract:
In the postcolonial era, we have witnessed waves of mass immigration. Consequently, many states are no longer associated with just one or two national languages. Newly formed immigrant minorities raise demands for language rights, alongside national minorities, which raise similar demands.Such a complex situation exists, for example, in Canada, where only French and English are declared official languages although there are other languages, such as Chinese, which are spoken by large communities of people. My paper addresses the general question of which linguistic minorities are most entitled to comprehensive language rights. Will Kymlicka distinguishes between national minorities, which he regards as deserving of comprehensive language rights, and immigrant minorities which are not. Many scholars challenge Kymlicka’s distinction. However, none of them have suggested alternative criteria for distinguishing minority languages that are entitled to protection from minority languages that are less entitled to protection. In my paper, I suggest such a criterion. My alternative criterion is based on the intrinsic interest people have in protecting their own language as the marker of their cultural identity, thus, comprehensive language rights are to be accorded to linguistic minorities that possess the strongest intrinsic interest in the protection of their language as their marker of cultural identity. I apply my criterion to the Israeli case, in which there are two dominant linguistic minorities: the Arab national minority and the Jewish Russian immigrant minority. Relying on general criticism of Kymlicka’s distinction, I argue that this distinction is not applicable to the Israeli linguistic case. Applying my alternative criterion to the Israeli case, I argue that Israeli Arabs have a stronger interest in Arabic than the Russian Jewish minority has in Russian because Arabic constitutes Israeli Arabs’ exclusive marker of identity.