in Moldova in the 1990–2000s. he author presents evidence in favor of good prospects of the Jewish community
in Moldova: the state policy which allowed creating cultural national autonomies, the activity of CHABAD,
support of the community life provided by the local small businessmen, as well as the use of Yiddish.
structure has been highly significant in the post-Soviet environment of
the recent decades. Attempts to institutionalize Jewish communities in the countries of the former Soviet Union—post-Soviet Jews, no matter where they live today, need to resolve a plethora of problems similar in nature but different in scope. The search for cultural, national, and linguistic identity remains a firm objective. It is only natural that in such circumstances the language problem is a key identifying factor. The article looks at the contemporary role and status of Yiddish taking the example of Ukraine, where the tradition of this language, has never been broken despite the hardships and troubles of the past century.
and homosexual – to gradually accepting Beit Haverim as an interlocutor. But she also tells the story of the growing awareness among rabbis and the organized community that a compound reality actually exists
The lack of leadership in the Jewish community in Hungary prevents an obstacle to the promotion of Jewish peoplehood as a focal point for developing the community of tomorrow. The Hungarian Jewish community suffers from a weak and ineffective structure and a lack of leadership. Nevertheless, the last decade has witnessed a revival of Jewish life in Hungary, with a particular focus on Jewish peoplehood. This focus is both a challenge and an opportunity for the Jewish community in Hungary.
des pionniers faisaient redémarrer ou émerger au lendemain
de la Seconde Guerre Mondiale.
Elle ne lui ressemble ni sur le plan des effectifs ni sur le plan
de la motivation ni sur le plan du public.
En 60 ans, bien des événements se sont déroulés, bien
des écoles ont disparu et beaucoup plus se sont créées, presque
de manière spontanée, par la volonté et la détermination
d’individus, de groupe d’individus ou d’institutions
La consultation communautaire nationale, menée par
le Fonds Social Juif Unifié en 2006, permet de prendre
conscience de cette évolution, pour mieux préparer l’avenir.
L’école juive est un milieu vivant, en perpétuelle
transformation et amélioration. Il s’agit pour le Fonds Social
Juif Unifié, à partir de ce constat, d’essayer d’anticiper
cette évolution pour être en mesure de l’accompagner,
comme ce fut le cas par le passé.
The influx of Jewish émigrés from the Former Soviet Union (FSU) since 1990 has altered the shape of Jewish life in Germany, and profoundly influenced the 105 Jewish communities of the Federal Republic. Between 1990 and 2005, the Federal Republic of Germany (FRG) had admitted 219,604 Jewish émigrés from the FSU, and could boast that it has the "fastest-growing Jewish population in the world." The restriction of the flow of Jewish émigrés from the FSU in 2005 as a direct result of new German immigration laws radically changed this situation. The intense immigration of Jews from the former Soviet States between 1990 and 2005 followed by a rather abrupt reversal in immigration policy reshaped the sense of Jewish community, memory, and identity in Germany. These shifts have placed pressure on both German-Jewish relations and relations within the Jewish communities. Certain basic assumptions concerning German-Jewish relations have been called into question on an unprecedented scale: the overwhelmingly positive view of Germany as an immigration destination for Jews; what it means to be Jewish in Germany; the very idea of a singular unitary Jewish community (Einheitsgemeinde) under the umbrella of the Zentralrat der Juden in Deutschland (Central Council of Jews in Germany) in post-Wall Germany; and, perhaps most significantly, the absolute, and hitherto unquestioned centrality of the Nazi Judeocide for the self-understanding of German Jews. Recent developments threaten both the unity of the Jewish communities themselves as well as the tremendous gains made in the ongoing, genuine public discussion of and confrontation with the Nazi past since the 1980s.
In this article, I suggest the sociocultural construction of a new Jewish identity or culture within the Jewish community in Germany and what might be referred to as a post-Holocaust sense of community, memory, and cultural identity within the Russian Jewish community, one that finds a powerful resonance in contemporary German culture more generally. The Jewish Museum of Munich, which was founded to be a museum of Jewish life in Munich and specifically not a Holocaust museum, is an example of precisely this sense of post-Holocaust identity formation and memory. The museum to be built in Cologne—scheduled to open in 2011 and designed by the same architects who designed Munich's museum, Wandel Hoefer Lorch & Hirsch—is another case in point. The simultaneous emergence of a new Russian Jewish émigré majority culture within the Jewish minority of Germany, and what I refer to as a "post-Holocaust sensibility," coincides with a broader marginalization and fragmentation of Jewish identity in Germany despite the growth in sheer numbers over the past two decades.
The approximately 10,000 Jews of Munich serve as both an exemplary model and as a demonstrative case-study of shifting Jewish identities in contemporary Germany. Like other Russian Jewish émigrés within Germany, they have their own complex histories and collective memories forged by years of repression and persecution under Stalinism and post-Soviet discrimination. In Munich, these émigrés have the additional task of becoming part of a Jewish community that has been especially challenged by historical precedents and recent developments within the community itself. Munich is a city of particularly conflicted postwar memory. Russian Jewish émigrés comprise approximately 75% of the Jewish population of Munich, and their integration into German society and the existing Jewish community is decisive if the Jewish community is to survive and grow. The official, stated intention at the outset of the programs enacted in 1991—the HumHAG (humanitärer Hilfsaktionen aufgenommene Flüchtlinge or Refugees Accepted as part of a Humanitarian Aid Program) and the so-called Kontingentflüchtlingsgesetz (Quota Refugees Act), which first made possible the mass immigration of Jews from the FSU into Germany—was ostensibly to rescue the Russian Jews from an oppressive situation, but the subtext was clearly to strengthen Germany's diminishing Jewish community of 28,000.
This study was conducted in the spring of 2007 with the assistance of advanced undergraduates fluent in German in the German Studies Program at the College of William and Mary as well as various members of the Jewish community very close to the situation: Rabbi Steven Langnas, Professor Michael...
és la seva forta diversitat interna. Aquest article, resultat d’una investigació feta al voltant
de les pràctiques funeràries de les comunitats jueves contemporànies de Barcelona, així ho
posa de manifest. Els objectius principals d’aquest treball són esbrinar si hi ha diferències
entre comunitats amb relació a les qüestions funeràries, i també fer una aproximació a la
manera com cada una construeix la identitat jueva a partir de la delimitació de qui pot ser
enterrat i qui no en un cementiri jueu. La principal conclusió extreta de l’estudi és que les
tres comunitats estudiades es diferencien, no tant en l’execució dels ritus funeraris, sinó en
el significat i l’estatut atorgat a la llei jueva i als seus preceptes