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Date: 2011
Date: 2012
Abstract:

The countries of the Former Soviet Union (FSU) are the home today for a substantial number of Jews, many of whom live in poor, economically disadvantaged communities. Throughout the FSU, the American Jewish Joint Distribution Committee (JDC) has supported the development of Hesed welfare and Jewish community centers to assist in the provision of services to Jews in need and to support the renewal of Jewish life after years of suppression. The present report is designed to review the current economic, health, and social conditions of these elderly Jews in need in the FSU and to compare their circumstances, as best possible, to their counterparts who live in western countries such as the United States.

Data from a large number of sources are reviewed and analyzed, including national statistics, national and local surveys, and client-level data. The data indicate clearly that, in view of demographic composition, as well as economic and social conditions, elderly Jews in the FSU have tremendous needs for supportive services funded by philanthropy compared to their peers in the United States. The comparisons also highlight the disparities in available care among those most in need.

There is a clear need for external support for basic health and social services for elderly Jews in the FSU. Twenty years after the collapse of the Soviet Union, there is not an adequate safety net for the elderly. The situation is in flux and there are unique challenges associated with understanding service delivery in societies that are in transition. The available data on pensions and living circumstances make clear that the economic situation for elderly in the FSU who seek Hesed services is dire. Faced with increasing costs for basic needs such as utilities and food, along with health services including essential medicines, quality care and homecare, the pension amounts that Hesed clients rely on are inadequate to meet their needs.

Author(s): Sapritsky, Marina
Date: 2010
Abstract: Against the background of mass emigration, religious revival and social and political transformations in the former Soviet Union, specifically Ukraine, this thesis describes and analyses change and continuity in the Jewish way of life in contemporary Odessa. Odessan Jews - continuous residents and return migrants - engage in many different processes of identity formation and community building, negotiating Jewish traditions, values, practices and orientations. Through ethnographic analysis of individual and communal affairs, this thesis examines the everyday life of a post-Soviet ethnoreligious minority group open to competing cultural models, lifestyles and social norms that derive from different contexts: individual, family, community, city, state and transnational connections. Part I "Jewish life in Odessa: Memory and Contested History" focuses on the city's history and its legacy and myth as an open, cosmopolitan and Jewish city perceived as a "distinct place" within Russia, the Soviet Union and present-day Ukraine. These historical chapters not only provide the necessary background for understanding Odessa today but also challenge the highly negative and monolithic picture of Soviet Jewish experiences that often ignores the influences of specific urban cultures on the development of varying Jewish orientations. Part II "Jewish Revival: The View from Within and from Outside" concentrates on contemporary Odessa and focuses on the phenomena of local Jewish revival, mainly driven by international Jewish organizations and shaped by their differing agendas in the region. These chapters explore the various ways in which Odessan Jews selectively appropriate, explore and contest these new visions and practices of Jewish life that in effect offer an arena of novel orientations. At the same time, vital questions are posed about the overall goals and achievements of Jewish philanthropy projects in the former Soviet Union. Part III "Home in the Diaspora" deals with the processes of Jewish migration and analyses the various ways that continuous residents, visiting and returning Jews orient themselves to Odessa as a locale in relation to other destinations, including Israel, that partially define their sense of themselves as Odessan Jews. Chapter 7, in particular, poses the 3 question whether it is still meaningful to refer to Odessa as a Jewish city in the light of the changing demographics of its Jewish population and the altered status and orientation of the city's remaining Jews. In response, the thesis argues that Jewishness is envisioned as a metonym of cosmopolitan Odessa and that the fight for its recognition as a Jewish place is, by extension, a battle for the city's historically constituted - albeit diminished - cosmopolitanism