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• W3005502009 abstract "Reviewed by: The New Jewish Diaspora: Russian-Speaking Immigrants in the United States, Israel, and Germany ed. by Zvi Gitelman Alex Moshkin Zvi Gitelman, ed. The New Jewish Diaspora: Russian-Speaking Immigrants in the United States, Israel, and Germany. New Brunswick: Rutgers University Press, 2016. Xv + 338 pp., 3 figures, 29 tables. Hardcover $120, paper, EPUB, and PDF $35.95. ISBN 9780813576299, 9780813576282, 9780813576305, 9780813576312. Since the collapse of the Soviet Union, 1.7 million Russian-speaking Jews (and their non-Jewish family members) emigrated to Israel, North America, and Western Europe. The New Jewish Diaspora: Russian-Speaking Immigrants in the United States, Israel, and Germany, edited by Zvi Gitelman, analyzes this complex and heterogeneous phenomenon through a selection of papers, initially presented at the conference on contemporary Russian-speaking Jewish diaspora at Harvard University in 2011. The volume is a natural continuation of Gitelman's work on Soviet and post-Soviet Jewry, notably his Jewish Life After the USSR (2003) and Jewish Identities in Postcommunist Russia and Ukraine (2012). In the volume under review, Gitelman focuses exclusively on Russian-speaking Jews in the diaspora, where the overwhelming majority of this population lives. As he explains in the introduction, In 1900, there were 5.2 million Jews in the Russian empire; today, there are fewer than 400,000 in the territories of the former Soviet Union. They are now 2.2 percent of world Jewry. (4) The rest are scattered across North America, Europe, Israel, and Australia. The main contribution of The New Jewish Diaspora is in showing both how Russian-speaking Jews changed as a result of their encounter with the receiving countries, and how they have reshaped the places where they settled culturally, socially, and politically. Part I, Demography: Who are the Migrants and Where Have They Gone?, is empirical in nature and would be of greatest use to scholars in social and political sciences. Mark Tolts's chapter surveys the direction, motivation, and composition of the Russian-speaking diaspora. Uzi Rebhun and Marina Sapritsky concentrate on the less studied phenomena such as the return migration (yeridah in Israeli parlance) of Russian-speaking Israelis to the former Soviet countries and subsequent immigration to Western countries in North America and Europe after an initial sojourn in Israel. [End Page 134] Parts II and III consider the change of identification of Russian-speaking Jews as a result of their geographic mobility. Part II, Transnationalism and Diasporas, focuses on the global history of Soviet Jews, emphasizing the role of sovereign nations, international politics, and Jewish institutions on the pattern of resettlement of Russian-speaking Jews. In contrast, Part III, Political and Economic Change, presents a view from below, surveying the cultural, economic, and political transformations of the Russian-Jewish community in Israel and to a lesser extent in Germany. I would like to single out Yaacov Ro'i's chapter that meticulously reconstructs the transformation of Jewish culture and identity among Russian émigrés to Israel in the last forty years. At the same time, I would question Ro'i's recurrent usage of the term thin culture to describe the mentality of Russophone Jews because of its unreflective value judgment and hierarchy that privileges certain aspects of Jewish culture and identity while ignoring others. Part IV, Resocialization and the Malleability of Ethnicity, focuses on the reinvention of Jewish identities by Russian-speaking émigrés in Germany and the Russian Federation. Sveta Roberman's chapter offers an especially interesting case study of how Russian-speaking Jews in Germany use their Jewishness instrumentally as a way to extract material benefits from the German government and the Jewish communities. Part V, Migration and Religious Change, interrogates the construction of religious identities of post-Soviet Jews—a much-needed addition to the field that largely perceives Russian Jews in terms of atheism and religious vacuity. Nelly Elias and Julia Lerner demonstrate how Judaism, but also certain strands of Christianity, are mobilized by immigrants as a way to belong to the Israeli national collective. (212) Anna Shternshis uses the blog antidos as a window into the fascinating world of the Russian Jews who struggle to define themselves and their families through the prism of both..." @default.
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• W3005502009 title "The New Jewish Diaspora: Russian-Speaking Immigrants in the United States, Israel, and Germany ed. by Zvi Gitelman" @default.
• W3005502009 doi "https://doi.org/10.1353/jji.2020.0000" @default.
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