Abstract: Очередной том фундаментальной серии «Народы и культуры» посвящен истории и культуре евреев на территории Российской империи, СССР и стран СНГ. В монографии рассматриваются общие вопросы происхождения и истории еврейского народа, особенности историкоантропологического облика и языков, а также проблемы изучения еврейского фольклора и этнографии. Основное внимание уделено этнополитической истории и своеобразию традиционной культуры российских евреев: их занятиям, костюму, обрядам жизненного цикла, религиозным праздникам, пище, народным знаниям, фольклору, декоративно-прикладному искусству, образованию. Специальные разделы освещают многообразные процессы, протекающие среди евреев в современном мире, взаимоотношения евреев с другими народами. В отдельных разделах даны историко-этнографические материалы по неашкеназским группам: грузинским и бухарским евреям и иудействующим. В создании тома приняли участие историки, филологи, этнографы, антропологи, социологи, фольклористы из России, Украины, Израиля и Франции.
Для историков, этнологов, культурологов, специалистов в разных областях иудаики, студентов профильных вузов и кафедр, широкого круга читателей
Abstract: Катастрофа европейского еврейства привела к почти полному исчезновению еврейской общины Германии. Чудо случилось в 1990-х годах, когда русскоязычные евреи стали тысячами прибывать в эту страну. Для местных евреев неожиданная иммиграция казалась удачным шансом, выпавшим еврейским сообществам и обществу в целом. Однако первое поколение русско-еврейских иммигрантов столкнулось с большим числом социальных проблем и трудностей интеграции на рынок труда. К этому следует добавить культурное отчуждение от немецкого общества и серьезные различия в культуре, ментальности и идентичности с местными еврейскими общинами. А также конфликты между старожилами и новоприбывшими относительно желаемых моделей организации еврейской жизни – в силу чего и через тридцать лет после начала иммиграции русские евреи все еще мало представлены в общенациональном еврейском руководстве. И все же, впервые после окончания Второй мировой войны у еврейских общин Германии появился шанс построить плюралистическую модель религиозных, культурных, образовательных и политических проектов. Второе поколение русских евреев Германии не сталкивается с проблемами интеграции, подобные проблемам родителей, и большинство из этого поколения вольется в немецкий средний класс и профессиональную элиту страны – или уже находятся там. Но при этом совершенно непонятно пока, до какой степени второе поколение русских евреев будет искать собственные корни, интересоваться еврейским наследием и участвовать в жизни еврейских общин.
Abstract: Концепция «двойной лояльности» в еврейском случае подразумевает, что еврей стоит на стороне Израиля вне зависимости от страны своего проживания, а принцип Талмуда, известный как «Закон государства обязателен для исполнения евреями» (Дина де-мальхута дина) часто рассматривается как требование к еврею придерживаться лояльности тому государству, где он живет. Попытка многих советских евреев, на разных этапах послевоенной истории этой страны, совмещать патриотизм в отношении страны проживания и преданность Израилю, воспринимался властями СССР как вызов и повод для репрессивных кампаний. Нынешняя ситуация в постсоветских странах в целом иная, и ближе к подходу современных демократических государств, признающих феномен «поли-лояльности» и двойного гражданства, закрепленного межправительственными соглашениями и программами о развитии культурных, научных, деловых и других связей.
Abstract: The relationship between food and religion is a lived activity formed by the dynamics of both tradition and adaption. Religious commitments to food are influenced by various factors, ranging from personal spirituality and experiences to social patterns of belonging, ethical, political and doctrinal convictions. Challah, gefilte fish, blintzes – these are just a few of the traditional Finnish Jewish meals that are still prepared by members of the community. The originally Eastern European dishes are one of the last living links that connect assimilated Finnish Jews with their Orthodox Jewish ancestors mainly from Russia, Poland, Belarus, and Lithuania. The current paper aims to present the conceptions and reflections relating to boundaries of identity connected with the multi-ethnic culinary traditions of Jews living in Finland as well as their ways of coping with the requirements of kashrut (meaning fit, proper, correct; a set of dietary laws prescribed for Jews). The article is based on ethnographic data from interviews (2015–16) as well as personal encounters, informal conversations and home visits.
Abstract: In this article, I examine how contemporary Finnish Jewish women understand their roles and identities as women in a small Orthodox Jewish community, on the one hand, and as members of a tiny minority in largely secular and predominantly Lutheran/Christian Finland, on the other. How do Finnish Jewish women negotiate their identities in relation to their community, strongly organised along gender lines, and in relation to Finnish society and especially its equality ideals and norms? I divide my article into four sections. First, I give a short overview of the theory of intersectionality, concentrating on its possibilities and limitations for the study of religion and gender in general, and for the study of Judaism, specifically. Second, I focus on my informants’ views of the gendered practices of their Orthodox Jewish community, which, by many standards, is a very specific form of Orthodoxy, which could be called ‘Finnish Orthodoxy’. Third, I analyse my informants’ views on how they perceive being Jewish women in contemporary Finland. The intersection of the last two broad themes will highlight the realities of Finnish Jewish women in contemporary Finland. Fourth, I discuss possibilities and limitations of intersectional theorising in the light of my data.
Abstract: This article is about new identities experienced by Russian Jews and the construction of the Jewish community. Jewish identity in the Soviet Union was based solely on ethnicity. Soviet passports contained the graph of ethnicity and Jews were considered to be a nationality. It is important to stress on the fact that Jewish identity in the Soviet Union can be characterised as a negative one. It was through the State antisemitism that Jews were defined, being suppressed and discriminated in the social field. With the collapse of The Soviet Union, the situation changed dramatically: those who had been discriminated obtained a rare opportunity to reconstruct their Jewish identity through religion, the rebirth of Jewish
tradition and equal rights with the rest of the population. With all that, the auto-definition through ethnicity still persist, among the young generation as well as among the older ones. The quantitative part of my research shows that around 50% of respondents suppose that it is one’s parentage that defines one’s jewishness. In this work I also pay attention to family
transmission and collective memory and their contribution to the construction of new types of identities. I show that the identity the young generation obtained from their parents needed to be developed in the new post-soviet reality. So, they have transformed the “passive”, negative
Soviet-time identity into new ones, religious or secular, - the principal point is that they are “active”. The construction of active identity demands the construction of the environment, the community. In the second part of the article I demonstrate the way this community functions in social, cultural and political spheres. I take the president elections of 2018 in Russia as an example of community act, following the possible trajectories of vote as well as problematizing the existence of community vote among Jews on contemporary Russia. Within the framework of the research I took 20 interviews with Jews from different types of communities: the orthodox communities, the reformist one, as well as from so called “secular Jews” attending events in various Jewish clubs and organisations. I also distributed a questionnaire (100 answers) containing questions on the two basic topics of the research: the construction of Jewish identities and the political identity of the respondents.
Abstract: My thesis is about new identities experienced by Russian Jews and the construction of the Jewish community. Jewish identity in the Soviet Union was based solely on ethnicity. Soviet passports contained the graph of ethnicity and Jews were considered to be a nationality. It is important to stress on the fact that Jewish identity in the Soviet Union can be characterised as a negative one. It was through the State antisemitism that Jews were defined, being suppressed and discriminated in the social field. With the collapse of The Soviet Union, the situation changed dramatically: those who had been discriminated obtained a rare opportunity to reconstruct their Jewish identity through religion, the rebirth of Jewish tradition and equal rights with the rest of the population. With all that, the auto-definition through ethnicity still persist, among the young generation as well as among the older ones. The quantitative part of my research shows that around 50% of respondents suppose that it is one’s parentage that defines one’s jewishness. In this work I also pay attention to family transmission and collective memory and their contribution to the construction of new types of identities.
I show that the identity the young generation obtained from their parents needed to be developed in the new post-soviet reality. So, they have transformed the “passive”, negative Soviet-time identity into new ones, religious or secular, - the principal point is that they are “active”. The construction of active identity demands the construction of the environment, the community. In the second part of the thesis I demonstrate the way this community functions in social, cultural and political spheres. I take the president elections of 2018 in Russia as an example of community act, following the possible trajectories of vote as well as problematizing the existence of community vote among Jews on contemporary Russia.
Within the framework of my thesis I took 15 interviews with Jews from different types of communities: the orthodox communities, the reformist one, as well as from so called “secular Jews” attending events in various Jewish clubs and organisations. I also distributed a questionnaire (84 answers) containing questions on the two basic topics of the research: the construction of Jewish identities and the political identity of the respondents.
Abstract: This research offers an original contribution to the study of contemporary klezmer
music by analysing it in relation to a particular urban environment. With its origins in a
largely destroyed Eastern European Jewish culture, contemporary klezmer is both
historically-grounded and paradoxically rootless, cut loose from geographical
specificity by the internationalism of its recent revival. Seeking to counteract the
music’s modern placeless-ness, this dissertation analyses the musical and spatial means
by which klezmer has been re-rooted in the distinctive material and symbolic conditions
of today’s Berlin. The theoretical framework takes in questions of cultural identity,
music and place, authenticities of tradition and instrumental practice, to show how this
transnational and syncretic music – with few historical ties to Berlin – can be
understood in relation to the city’s particular post-reunification bricolage aesthetic and
subversively creative everyday tactics. Beginning by mapping the criss-crossing
networks of musicians and their multiple artistic perspectives, the dissertation proceeds
through an exploration of the official and unofficial spaces within which these fluid
musical practices operate, leading onto ways that the city of Berlin is made manifest in
the music itself – how the city is interpellated sonically and textually. Processes of
musical transmission and education are analysed through the filters of tradition and
pedagogical ideologies, from which my own instrument, the piano accordion, is used as
a lens through which to uncover the balance between personal expression and
historically-informed performance. The final chapter looks at the relationship between
history, Jewish identity and music in the city. It explores the resonances between the
contested discourse of memorial and present-day cultural and musical production,
discovering how at times sound and music can act as a living sonic embodiment that
speaks against the silence of historical memory
Abstract: Im Zentrum des Dissertationsprojektes steht die empirisch verankerte Erarbeitung einer intersektionellen, feministischen Theorie von Liebe und Liebesbeziehungen als Orte des Doing Gender in Verschränkung mit Doing Being Jewish (Jüdischsein) bzw. mit Doing Being German (Deutschsein). Was Jüdischsein und Deutschsein bedeutet und wie es konzeptualisiert werden kann, soll durch die Erhebung narrativer Interview empirisch rekonstruiert werden.
Die Dissertation hat zwei Ausgangspunkte. Der erste ist, sich Liebe als eigenständigem Forschungsgegenstand feministischer Analyse zuzuwenden. In Liebesbeziehungen – als verkörperlichte Erfahrungen von Liebe und Begehren, Macht und Dominanz – werden Geschlechterverhältnisse und andere Ungleichverhältnisse und damit zusammenhängend vergeschlechtlichte Arbeitsteilungen von care work und emotional work (re)produziert, verändert, aufgehoben oder legitimiert. Der zweite Ausgangspunkt ist die Feststellung von Kurt Grünberg in seiner Studie „Liebe nach Auschwitz“ (2000), dass Liebesbeziehungen den wohl intimsten Kontakt zwischen Nachkommen von Überlebenden der Shoah und Nachkommen von Täter*innen, Mitläufer*innen und Nazi-Sympathisant*innen im Land der Täter*innen und Opfer bilden. Vor dem Hintergrund der Shoah und der Nürnberger Gesetze von 1935, welche das sogenannte „Blutschutzgesetz“ und das Verbot von Eheschließungen und Geschlechtsverkehr zwischen Juden/Jüdinnen* und Nicht-Juden/Jüdinnen* umfassten, ist zu fragen, welche Gefühlserbschaften und Erinnerungen (active memory) an die Folgegenerationen weitergegeben werden und wie intime Beziehungen und Liebesbeziehungen davon (nicht) beeinflusst werden. Die beiden Ausgangspunkte sollen miteinander verknüpft werden, um eine kritische, intersektionelle feministische Analyseperspektive in Bezug auf Liebesbeziehungen als auch auf die komplexen Differenz- und Identitätskonstruktionen von Jüdischsein und Deutschsein einzunehmen.
Außerdem sollen forschungsethische Überlegungen in Hinblick auf Theoriebildungsprozesse, Methodenentwicklung und Ergebnisdarstellung im Kontext der „negativen deutsch-jüdischen Symbiose“ (Diner 1986) einerseits und einer feministischen Epistemologie des „situierten Wissens“ (Haraway 1988) andererseits entwickelt werden, da die individuelle, familiäre und soziale Verstrickung mit dem Nationalsozialismus keine Position der Unbeteiligtheit zulässt und eine reflektierte und selbstkritische Positionierung von mir als Forscherin verlangt.
Abstract: Tizennyolc évvel ezelőtt, 1999 ősze és 2000 tavasza között kérdőíves szociológiai vizsgálatot végeztünk a agyarországi zsidóságról. A holokauszt utáni években végzett statisztikai adatgyűjtések után ez volt az egyetlen átfogó kutatás, amely megközelítőleg pontos demográfiai és társadalmi-gazdasági képet adott a magyarországi zsidókról, a zsidósághoz és a zsidó intézményekhez való viszonyukról. ez az adatbázis azonban lassanként elavult. A korábbi felmérés óta egy új zsidó generáció lépett a színre, és nagymértékben megváltozott a magyarországi és nemzetközi környezet is. ezért magyarországi és nemzetközi zsidó szervezetek elhatározták, hogy konzorciumot hoznak létre a tizennyolc évvel korábbi kutatás megismétlésének támogatására. A konzorcium tagjai az american jewish joint distribution committee, a budapesti zsidó hitközség, az egységes magyarországi izraelita hitközség, a magyarországi zsidó hitközségek szövetsége, a mozaik zsidó közösségi hub, a ronald s. lauder foundation, a szochnut, a szombat alapítvány és a tett és védelem alapítvány. A kutatást még a central european university
jewish studies kutatási programja és a keren hayesod hungária alapítvány is támogatta. ez a beszámoló ennek a kutatásnak az eredményeit adja közre.
Abstract: After the demise of state socialism in Eastern Europe in the late 1980s, over 1.6 million Jews and their non-Jewish family members from Russia, Ukraine, and other parts of the Former Soviet Union (FSU) emigrated to Israel, the United States, Canada, Germany, and other Western countries. Large communities of former Soviets found themselves in the diverse national contexts of the receiving countries as either refugees or independent migrants.1 Soon after establishing an initial economic and social foothold, former Soviet immigrants started rebuilding their social networks, both within each new homeland and across national borders. These networks, spanning four continents, based on common language, culture, and historic legacies, mainly come to the fore as informal social spaces, although there are also some examples of successful civic associations representing common interests of Russian immigrants or Russian Jewry at large. This introduction examines the roots of Russian Jewish identity in the Former Soviet Union and presents an overview of some major trends in late twentieth century Russian Jewish migration to the West.
Abstract: For the first time in a single volume, Opening the Drawer brings together illustrated profiles of three generations of Poles who discovered their hidden Jewish identity in often surprising ways. Drawing on interviews with child survivors of the Holocaust; the post-war second generation; and the post-Communist third generation, these voyages of discovery are not simply variations on a theme, but memorable depictions of unearthing long-buried family histories and secrets. They include the stories of an outstanding Catholic priest, a former anti-Semitic football hooligan, students, academics and renowned writers. Each generation has confronted a specific Polish environment which shaped their lives. The profiles reveal the particular Polish contradictions in coming to terms with their upbringing. Although not all embraced some form of Jewish identity, some merely sought the secrets of their past while retaining their previous identity. In a sharp departure from the past, many Poles are expressing a deep, sympathetic interest in the phenomenon of emerging Jews by flocking to Jewish museums and cultural festivals. Until recently, Poland was regarded as a tragic land of ghosts where Jewish life had ceased to exist. But these wide-ranging profiles reflect a growing spectrum of communal activities that paint a different picture.
Abstract: A large share of Russian/Soviet Jews, especially among younger cohorts, are descendants of intermarriage. In this essay, I reflect on the implications of the built-in ambivalence of these mixed ethnics, comparing their identity qualms and social strategies in their native Russia and after migration to Israel. My analysis draws upon participant observation and interviews conducted in Moscow, St. Petersburg, and across Israel over the last 20 years. My theoretical anchors are recent discussions on the evolving nature of Jewish identity, formed at the intersection of religion, ethnicity, and culture, in the context of ongoing intermarriage and assimilation. The comparison between the (ex-)Soviet and Israeli context underscores the role of local social constructions of ethno-religious belonging, nationalism, and citizenship as synergistic forces in shaping social locations of mixed ethnics. It also sheds light on the tactics of adjustment and “passing” among individuals with ambivalent ethnic identities who experience rapid social transformation or migration.
Abstract: The present study focuses on the way in which Zagreb Jews make sense of themselves and their world. It investigates how historical and socio-political changes have influenced transformations in Jewish identities, and how three generations of Croatian Jews living in Zagreb, the eldest (aged 70+), middle (aged 40–55) and younger (aged 20–30) generation, respond to changes in their social milieu. The study hinges on the premise that identity cannot be formed in isolation, but its emergence and development can only be achieved through social interaction. Embedded in a historical and social context, identity is treated as a product of the interaction between an individual and his environment, in which an individual is an active participant. This qualitative research, based on individual interviews (with the older and middle generation) and group interviews (with the younger generation) demonstrates that the Jews of Zagreb are active participants in their identity construction. Influenced by external factors, especially the Holocaust, the communist regime and the rise in Croatian national consciousness, Jews negotiate a sense of continuity via their own self-narratives, relating it to the self-narratives of others in their environment. A sense of self as a Jew develops from social interactions and meaningful relationships.
Abstract: How are local understandings of identity, relatedness, and belonging transformed in a global era? How does international tourism affect possibilities for who one can become?
In urban Portugal today, hundreds of individuals trace their ancestry to 15th century Jews forcibly converted to Catholicism, and many now seek to rejoin the Jewish people as a whole. For the most part, however, these self-titled Marranos ("hidden Jews") lack any direct experience of Jews or Judaism, and Portugal's tiny, tightly knit Jewish community offers no clear path of entry. According to Jewish law, to be recognized as a Jew one must be born to a Jewish mother or pursue religious conversion, an anathema to those who feel their ancestors' Judaism was cruelly stolen from them. After centuries of familial Catholicism, and having been refused inclusion locally, how will these self-declared ancestral Jews find belonging among "the Jewish family," writ large? How, that is, can people rejected as strangers face-to-face become members of a global imagined community - not only rhetorically, but experientially?
Leite addresses this question through intimate portraits of the lives and experiences of a network of urban Marranos who sought contact with foreign Jewish tourists and outreach workers as a means of gaining educational and moral support in their quest. Exploring mutual imaginings and direct encounters between Marranos, Portuguese Jews, and foreign Jewish visitors, Unorthodox Kin deftly tracks how visions of self and kin evolve over time and across social spaces, ending in an unexpected path to belonging. In the process, the analysis weaves together a diverse set of current anthropological themes, from intersubjectivity to international tourism, class structures to the construction of identity, cultural logics of relatedness to transcultural communication.
A compelling evocation of how ideas of ancestry shape the present, how feelings of kinship arise among far-flung strangers, and how some find mystical connection in a world said to be disenchanted, Unorthodox Kin will appeal to a wide audience interested in anthropology, sociology, Jewish studies, and religious studies. Its accessible, narrative-driven style makes it especially well suited for introductory and advanced courses in general cultural anthropology, ethnography, theories of identity and social categorization, and the study of globalization, kinship, tourism, and religion.
