Современный Израиль

Аннотации

ксимволическимипрактическимаспектамеврейскихтрадиций, общепринятых в Израиле. Они отмечают основные религиозные праздники (Рош а-Шана, Седер Песах, Ханука), часто в гибридных (русско-израильских) формах, и многие интересуются еврейской историей и культурой. Эти формы поведения расценены авторами как проявление социальной адаптации – стремления включиться в принимающее общество и «играть по его правилам»,анекакпризнакусиленияихрелигиозногосознания. Вывод подтверждается тем фактом, что образ жизни большинства респондентов остался светским: очень небольшой их процент соблюдает строгий кашрут и правила Субботы, и еще ниже доля тех, кто регулярно посещает синагогу и состоит в религиозной общине. Взгляды респондентов на отношения религии и государства в Израиле отражают особенности их личного статуса в еврейском сообществе и отличаются у галахических евреев,частичныхеврееви неевреев,приехавшихв составесмешанных семей.

Ключевые слова: Иммигранты, религия, еврейская идентичность, традиции, социальная адаптация.

Глава 7.

Стать своими: интеграция русскоязычных «неевреев» в еврейское общество Израиля

Около 400 тысяч русскоязычных иммигрантов, которые определены в Израиле как неевреи, прибыли туда в рамках массовой иммиграции из стран бывшего СССР по Закону о возвращении. Основываясь на различных исследованиях, автор главы анализирует основные аспекты социальной интеграции неевреев и формирования их идентичности в израильском обществе,

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в том числе в результате прохождения гиюра (обряда обращения в иудаизм).

Ключевые слова: еврейская идентичность, израильская идентичность, интеграция иммигрантов, иммиграция, евреи бывшего

СССР, гиюр, религия, русскоязычные неевреи, Израиль.

Глава 8.

Общинные структуры выходцев из стран Балтии в Израиле: формирование и особенности выстраивания отношений с государствами исхода

Глава посвящена рассмотрению общинных структур выходцев из стран Балтии в Израиле. Анализируются ключевые организации евреев Латвии, Литвы и Эстонии, основные этапы их формирования, а также проблемы, которые они считают важными в отношениях с прибалтийскими республиками. Отдельноевниманиеуделяетсязначениювопросаосохранениидвойного гражданства, что является элементом проявления их двойной лояльности в отношении Израиля и стран исхода.

Ключевыеслова:Израиль,страныБалтии,двойнаялояльность, реституция еврейской собственности, двойное гражданство.

Глава 9.

Жить и работать в Израиле: опыт бывших советских граждан с нарушениями зрения

В главе рассматривается опыт людей с нарушениями зрения, приехавших в Израиль из бывшего СССР в 1990–2000-е гг. Автор приводит различные законодательные акты и статистическиеданные,касающиесяположениятакихлюдей.Наосновании полевых материалов: текстов глубинных интервью и результатов

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включенного наблюдения автор анализирует основные проблемы трудоустройства русскоязычных иммигрантов с нарушениями зрения в Израиле.

Ключевые слова: Израиль, Россия, инвалидность, люди сограниченнымивозможностямиздоровья,адаптация,трудоустройство.

Глава 10.

«Новый Барбизон»: феномен израильского искусства

В главе рассказывается об израильском художественном объединении «Новый Барбизон», созданном пятью художницами, эмигрировавшими из бывшего СССР в Израиль. Это Наталья Зурабова, Ольга Кундина, Анна Лукашевская, Ася Лукина и Зоя Черкасская. Под влиянием израильского художественного истеблишмента четыре из пяти художниц, за исключением Кундиной, бросили реалистическую живопись, но в 2011 году, объединившись, возобновили традицию работы на пленэре. В главе обсуждаются причины, приведшие к основанию группы, а также связь «Нового Барбизона» с русским, советским и израильским искусством. Используя литературный подход к описанию истории, введенный Хэйденом Вайтом, автор интерпретирует живописные роботы «Нового Барбизона» как трагисатиру израильской жизни.

Ключевые слова: «Новый Барбизон», пленэр, русско-израиль- ское искусство, полуторное поколение, трагисатира.

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Abstracts

Chapter 1.

Language, Religion and Nationhood in 20th-Century Israel

This paper explores the relations between Biblical Hebrew, Yiddish and the modern Israeli language, focussing on the interaction between Language, Religion and Nationhood in the land of Israel in the modern era.

Keywords: Israel, Hebrew language, Israeli language, Yiddish, identities

Chapter 2.

Teaching and Learning Hebrew in the USSR and Contemporary Russia

The paper at hand focuses on teaching Hebrew in the USSR after WWII and in contemporary Russia. My central thesis is: there are several processes which are usually meant under «teaching Hebrew». DifferentvarietiesofHebrewaretaught,organizationsteachingHebrewtry toreachfordifferentaudiences,teachersandtheirstudentshavevarious goals: from declaring their national and cultural identity to being able to intercept messages of IDF, from preparation to aliyah to Israel to being able to read the Bible (or the Old Testament, since this situation usually involves Christians) in the original. The paper includes a brief chronological survey of the history of teaching Hebrew; the most important ideologicalapproachestoteachingHebrewareanalyzed,aswellastheir practical consequences. I also speculate upon perspectives Hebrew as the language of Jewish culture in contemporary Russia.

Keywords: Hebrew, study of the Hebrew language, teaching Hebrew, education, USSR, Russia, Zionism, Jewish culture, Soviet Jewry, Russian Jewry, refuseniks, MSU, ulpanim, JAFI, Nativ.

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Chapter 3.

Israeli Culture of Innovative Entrepreneurship: Formation and Modern Model

In recent decades, innovations have become one of the most popular subjects of research in economic science. Essential is the question of how to create an economy based on innovative developmentatthenationallevel.Insearchofananswer,scientists explore the role of the state in this process, the role of educational and research structures, the role of industry and business and the specifics of their interaction. It is obvious that culture is an important factor of success in the formation and development of the national economy of innovations. Neglect of it does not allow creating an integrated picture of the innovation economy as a phenomenon. Therefore, in the economic literature there is a tendency of growth of publications on the issues related to the culture of innovation.

Israel is a young state (gained independence in 1948), but the socio-cultural models formed in it are a consequence of a combination of a number of factors, some of which have deep historical and religious roots. In this regard, the factors that influenced the formation of the Israeli culture of innovation include: Judaism, the peculiarities of Jewish history after the destruction of the second Temple (70 AD), Zionism, the settlers’ character of the state, the specific geographic location of the country, the specifics of the army service.All of them are discussed in a more detailed way in the first part of the paper.

In its second part modern patterns of Israeli socio-economic culture are discussed. The discussion is based on on the analysis of the following cultural patterns: «Management or Harmony» – the

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paradigm of the relationship with the environment; «Individualism or Collectivism»; «Hierarchy or egalitarianism»; «Rules or Relationships»; «Monochronicity or Polychronicity» – the relations with time paradigm; «Private or General» – the logics paradigm.

Based on the analysis, we can say that Israel has a high innovative culture that has provided the country with a favorable ecosystem for the development of new technologies, which in turn has enabled Israel to become one of the world leaders in the knowledge economy of the 21st century. This does not automatically mean that the country will be able to maintain its positions in the long run – culture is not a thing in itself.Anumber of other factors, including those related to culture, can prevent Israelisfrombeingsuccessfulininnovationandbeyond.However, all the same, the existence of a stimulating innovation culture is the foundation that will allow the national economy to survive even with significant shocks.

At the same time, it should be noted that, at least as of 2016, Israelis tend to take for granted the type of the culture that they have formed. The educational process practically does not promote the formation of awareness among the young members of society of the specificsofthenationalcultureofinnovation.Andwithoutawareness it is impossible to follow the path of effective development. It is still too early to talk about the prospect of Israel losing a high innovative culture. However, this may well happen in the long term, if in the near future do not conduct systematic work on its maintenance and development.

Keywords: Israel, innovations, culture, economy.

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Chapter 4.

New Sites for Rituals: Miracle Seekers, Burial Sites, and Ex- tra-Institutional Religious Leaders – Israel’s Popular Culture

The twenty-first century has seen Jews in Israel increasingly searching for miraculous cures for people lacking good health, a livelihood, or a marriage partner. They discovered a quick solution that does not require great lifestyle changes – pilgrimages to ancient Jewish graves.

Charismatic extra-institutional religion entrepreneurs identified this faith-related excitement and began to supply the believers with solutions that did not demand great changes to their lifestyle. In this article, I will describe this social phenomenon and argue that thereligionentrepreneursamasspoliticalpower,highsocialstanding, and wealth, by controlling the graves, and nurturing communities of miracle-seeking Jews.

Keywords: Israel, Israeli Jews, religion, religious entrepreneurs, rituals.

Chapter 5.

Intercultural Relations Between Jews and Arabs in the Social

Media: How far Can Facebook and Twitter Go?

The current study analyzes whether the online contact of Israeli Jews with Arabs in social media correlates with self-perceived social distance. The study also deals with online contact as a mediator of the impact of Facebook and Twitter use and political views and participation on social distance fromArabs. The research was conducted through an online survey of a representative sample of 458 Israeli Jews who use the social media at least three times a week. Overall, although causation cannot be inferred because of

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the correlational design of our study, results suggest that frequency of online contacts may positively affect closeness to Arabs. Facebook and Twitter use did not correlate with social distance either directly or using online contact with Arabs as a mediator. Incontrast,thefindingsshowthattheimpactofpoliticalparticipation on social distance fromArabs was fully mediated by online contact in the social media. The impact of political views on social distance was partially mediated by online contact.

Keywords: social distances; Facebook; Twitter; social media; intergroup contact.

Chapter 6.

Russian Israelis and Religion: What Has Changed arter Twenty Years in Israel

Most former Soviet immigrants who arrived in Israel had a secular or atheistic outlook, with only a small minority leaning toward Orthodox Judaism or Christianity. To understand how 20 years of life in the ethno-religious polity of Israel have influenced their religious beliefs and practices, we conducted a survey of a national sample of post-1990 immigrants. The findings suggest that most immigrants have adopted the signs and symbols of the Jewish lifestyle. They celebrate the major religious holidays in some form, and many are interested in learning moreaboutJewishcultureandhistory.Weinterpretthesechangesmainly as an adaptive response aiming at social inclusion in the Israeli Jewish mainstream rather than actually emerging religiosity. Few immigrants observe the demanding laws of kashrut and Shabbat, and even fewer attendsynagoguesandbelong toreligious communities.Theirexpressed attitudes toward state-religion matters reflect their ethno-nationalist stance,whichismoretypicalforethnicJewsthanforpartialornon-Jews.

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Keywords: ethnicity, immigrants, Jewish identity, religiosity, rituals, Russian Israelis.

Chapter 7.

Beconing Israelis: Integration of Russian-Speaking «NonJews» in Jewish Sosiety of Israel

The article describes integration in Israel of approximately 400 thousand immigrants from the FSU, defined in Israel as non-Jews. These immigrants came to Israel under the provisions of the Law of Return, as part of the mass Jewish emigration from the FSU. This article describes their integration into the Jewish-Israeli society and culture and the formation of their identity, through sociological non-formal processes and through the more formal process of giyyur: conversion to join the Jewish people and religion.

Keywords: Jewish identity, Israeli identity, integration of immigrants, immigration, FSU Jews, giyyur, religion, Russian-speaking non-Jews, Israel.

Chapter 8.

CommunityOrganizationsofBalticStates’NativesinIsrael:Formation and Peculiarities of Relations with the Countries of Origin

The article is dedicated to the analysis of communal structures of Jews from Baltic states in Israel. The article deals with the key organizations of Jews from Latvia, Lithuania and Estonia, main stagesoftheirformationandproblemsthattheyconsiderasimportant in relations with Baltic republics. Special emphasis is laid on the importance of dual citizenship, which is an element of manifestation of their dual loyalty towards Israel and the countries of birth.

Keywords: Israel, Baltic States, dual loyalty, Jewish property restitution, dual citizenship.

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Chapter 9.

To Live and To Work in Israel: Experiences of Ex-Soviets with Visual Impairments

On these pages the author considers some aspects of experiences of people with visual impairments who immigrated to Israel in 1990s – 2000s from the FSU. Author presents some laws and statistical data regarding the field. Drawing on the field materials – texts of in-depth interviews and results of participant observation – she examines the problems of employments of ex-Soviet immigrants with visual impairments in Israel.

Keywords: State of Israel, Russia, disability, disabled people, adaptation, employment.

Chapter 10.

The Phenomenon of the New Barbizon in IsraeliArt

The «New Barbizon» is the name of an Israeli art group created in 2011 by five artists: Zoya Cherkassky-Nnadi, Anna Lukashevsky, Olga Kundina, Asya Lukin and Natalia Zourabova. All of them immigrated to Israel from the Former Soviet Union and except for Kundina, abandoned the realist painting. In 2011 the artists joined forces andstartedpaintingtogetherfromobservationoutdoors–enpleinair. This article examines the formation of the «New Barbizon» group in relation to its Soviet and Russian background, as well as to Israeli art. In accordance with Hayden White’s literary approach to history, the paper proposes that the group’s mutual works create an artistic tragi satire of Israeli reality.

Keywords: The «New Barbizon», painting en-plein-air, Russian-Israeli art, immigrant generation 1.5, tragisatire.

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