Впервые воедино собраны материалы восьми исследований, проведенных авторами в течение последних десяти лет, и большая часть полученных данных публикуется впервые. Это позволяет получить доступ к беспрецедентно большому массиву информации и проанализировать исследовательские вопросы более углубленно, чем это когда-либо делалось прежде.
Книга может представлять интерес для социологов, этнологов, антропологов, культурологов и специалистов по иудаике, а также для широкого круга читателей, интересующихся современными проблемами еврейства
We are Few brings this unique community to life in a series of ethnographic sketches of history and traditional culture in order to understand its intense allegiance to ethnic identity. Dr. Annette Fromm explores the decreasing inventory of cultural traditions from the patterns of daily life to the rituals and customs associated with life cycle events and holiday celebrations. Through the periodic return of individuals associated with the Jews of Ioannina, pilgrims, a new avenue of the expression of ethnic identity has been created. These visits reassure residents that the Jewish community of Ioannina still exists no matter how dispersed.
France has not been spared from recent movements demanding recognition of particular identities in the public space. Ethnicity in French political life has become increasingly obvious, in spite of the constant assertion of "republican values." Questions about immigration, nationality, and integration are constantly in the forefront of public life. Though, in France, the existence of ethnic and religious communities is not legally recognized, certain groups are designated as separate, often creating conflicts among them
generations of Jewish young people (the so-called “found generation”, born 1972–1984, and
the first generation of graduates of the Jewish school of the R. Lauder Foundation, born 1988–
1992). It focuses on the methods of constructing the socio-cultural identity: components of the
modern Jewish identity, attitudes to being a Polish citizen, and criteria of Israeli nationality.
The article analyses also the role of a new identity-forming factor: the formal education in the
Lauder-Morash school in Warsaw: an institution which has an ethnic character and which
significantly facilitates acquiring Jewish cultural competences, but which, being multi-cultural
in practice, at the same time promotes and open and two-cultural identity.
presents perspectives in order to address the following questions: what are the reasons for braking
with the Jewish traditions and why did half a century later young Jews return to Hungary? What kind
of new conflicts generate this newly found ethnicity? Vincze suggests that the ethnic renaissance of
Hungarian Jewry produced the born again Jews (not only in religious terms), who no longer hide their
ethnic origin, but choose to emphasize them by selecting "typical" ethnic characteristics in which they
express their rediscovered ethnicity. Being openly Jewish many times means the building of new
communities, participation in identity building, learning about forgotten history, the relearning of
language, participation in online and offline political and cultural debates, and also engaging oneself
in specific conflicts between minorities and the majority, and or between the different cultures.
Challenging earlier research claims that Russian and Jewish identities are mutually exclusive, Goluboff illustrates how post-Soviet Jews use Russian and Jewish ethnic labels and racial categories to describe themselves. Jews at the synagogue were constantly engaged in often contradictory but always culturally meaningful processes of identity formation. Ambivalent about emerging class distinctions, Georgian, Russian, Mountain, and Bukharan Jews evaluated one another based on each group's supposed success or failure in the new market economy. Goluboff argues that post-Soviet Jewry is based on perceived racial, class, and ethnic differences as they emerge within discourses of belonging to the Jewish people and the new Russian nation.
The national identity of East Ukrainian Jewry represents a dynamic mixture of people's reactions to the historically formed circumstances and to their own existence in a specific environment. External and internal circumstances strengthen, in various periods, the role of certain specific elements of Jewish self-identity and weaken the importance of others. At the same time, the conservation of the structure of Jewish self-identity under Ukrainian conditions in general is an evident factor testifying to the great adaptive potential ofthe Jewish people.
публикаций, основанных на материалах этносоциологического
исследования, впервые проведенного в 1992–1993 гг. в Москве,
Санкт-Петербурге и Екатеринбурге, повторенного в тех же
городах в 1997–1998 гг. и посвященного разнообразным аспектам
формирования национальной идентичности российских евреев.
Оба раза с помощью формализованного интервью были опрошены
по 1300 респондентов в возрасте 16 лет и старше по репрезентативной для каждого из трех городов выборке. В первых двух статьях серии (см. «Диаспоры», 2000, № 3; 2001, № 1) подробно описаны концепция, методология, инструментарий проекта,
а также рассмотрены его эмпирические результаты, касающиеся
структуры этнической идентичности, роли иудаизма и традиций
в жизни современного еврейства, влияния семьи и ближайшего
социального окружения на национальную самоидентификацию,
освоения культурного наследия, участия в еврейском организованном движении, политических настрений еврейского населения.
ного еврейс ва, влияния семьи и ближайшего социального окружения на национальную самоидентификацию.
которых легли материалы этносоциологического исследования,
проведенного в трех городах России в 1997–1998 гг. и посвященного разнообразным аспектам формирования национальной идентичности российских евреев. Редакция журнла выражает благодарность авторам проекта за предоставленную возможность стать первым российским научным изданием, знакомящим читателей с результатами этой работы.
This paper is the first to compare ethnicity, religion and demographic change among Jews, Russians and Tatars in Russia proper. These three groups were chosen specifically because they represent distinctive religions, as well as greatly differing ethnic backgrounds and cultures. The demographic transition of these three very different ethnic groups was studied for a period of over one hundred years. Ample Russian demographic statistics by ethnic group provided a good basis for such analysis.
Seven years after the Soviet Union gave way to the Russian Federation (and fourteen other independent states), it is important to see what difference this Soviet legacy makes as young Jews and Georgians in Russia try out the various ethnic understandings at their disposal to forge identities and identifications that resonate with the puzzling political realities in which they live.
Social scientists have long argued that modernity poses challenges for traditional ethnic communities, by breaking down the networks of locality, kinship, religion and occupation that have held such communities together. For the Danish Jews, inclusion into the larger society has led to increasing fragmentation, as the community has split into a bewildering array of religious, social, and political factions. Yet it remains one of Scandinavia's most vital religious organizations, and Jewishness remains central to self-understanding for thousands of its members. How this has happened - how the Jewish world has maintained its significance while losing any sense of coherence or unity - suggests a new understanding of the meaning of ethnic community in contemporary society.
As well as listing and referencing the major studies conducted on different European Jewish communities, it calls for a more unified approach to Jewish social research in Europe, and the collation of key sources into a centralised databank.