Jewish Acculturation and the Soviet Immigrant*

Simcha R. Goldberg Program Associate, Soviet Jewish Resettlement Program, Council of Jewish Federations, New York

"AH" we can do with the newest arrivals is to begin the development of a (Jewish) interest (or even better, begin to estabish what Rabbi Posner called a "Jewish need") during the initial resettlement period.

Potential of Jewish Consciousness Among Soviet Jews

Let me lay to rest at the very outset of agenda, i.e. welcoming Soviet refugees back this presentation any false expectations into the Jewish community. that may exist. We have seen no single, However, I suspect that even if it were clear pattern of absorption for Soviet immi­ not the case that a growing percentage of grants, Jewishly speaking, and certainly, the refugees we deal with are over the initial no clear prescription for success has resettlement traumas, that is, even if the emerged, at least in the reports we have numbers remained the same or even grew, received. the emergence of Jewish acculturation issues Not only is success not in hand, but on was an inevitable part of the "maturation" every outstanding issue there seem to be at of our community program. Before we least two emphatic and fairly unrelenting begin to deal with a few of the issues sides. I am reminded of a remark by an old involved in Soviet Jewish acculturation, we professor of mine at Hebrew University, should put the whole matter in a broader "There are two kinds of people in the context in order to help us understand the world," he said, "1) those that tend to see "Jewish baggage" brought to the U.S. by things as a simple, unbroken unity, and 2) Soviet Jewish immigrants. Jews, who are forever dividing everything There are many preconceptions about up into at least two kinds." what the Soviet immigrant is, in Jewish In the last few months, it has become terms, which influence both our attitudes apparent that acculturation in general, and and programs. Generally, reports to us are Jewish acculturation in particular, is be­ prefaced or concluded by a clear position ginning to emerge as a major priority in concerning the prospects for Soviet Jewish communities. If it is not today on a par with acculturation. (The majority of written "employment" and "maintenance," it soon reports are generally positive, while the will be. A part of this may be attributed to oral reports tend to be much more cynical). the fall in numbers we are experiencing. Now may be the time to review some of This has allowed us the luxury to 1) move the facts that we all knew once concerning into an atmosphere characterized more by these Soviet immigrants. planning than crisis, and 2) shift a higher The so-called assimilation of Soviet Jews proportion of staff time off the time- is not to be equated with the assimilation of consuming tasks associated with the initial substantial portions of American Jewry. period and onto the main item of communal American Jews can choose to completely forget their identity, whereas the Soviet

* Presented at the Annual Meeting of the Con­ Jews are punished to the extent they express ference of Jewish Communal Service, Denver, May their Jewishness. Therefore, observable 26, 1980. Jewish commitment in the Soviet Union

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would be an act of pure masochism. levels"and adds that such institutions have It is less than 28 years since "the night of been directed to exclude "even those listed the murdered poets" when twenty-three of as Russian in their internal passport but Soviet Jewry's leading writers, poets and whose mother or father was Jewish."1 Thus artists were murdered on Stalin's orders in even those who have desperately tried to Lubyanka Prison. This night signalled the hide their nationality are forced to live with start of the systematic slaughter of nearly the burden of their Jewish blood. every prominent Jewish artist and intel­ Dr. Korey expands on this theme in a lectual in the Soviet Union—the literal recent issue of the London Jewish Chronicle murder of a whole culture was completed (5/16/80). "Ineluctably there will be those in one year. who will seek to eliminate all vestiges of The cut-off date from the possibility of Jewish identity so that they might 'pass' in cultural Jewishness in the Soviet Union order to enter the university or obtain de­ may be said to be not 60, but less than 30 sirable jobs. But the internal passport re­ years ago, a relatively short time ago. The mains an obstacle. And the Nuremberg wounds are still quick. Since then, the anti- Factor constitutes a new obstacle in' various Jewish campaigns, as most of us here institutions. Officials want to know whether know, have been waged so fiercely and with a single parent was Jewish." such constancy that, to a considerable What do the Russians want from the extent, Jewish self-expression, except in Jews? "A leading Soviet hate-monger, selected geographical areas, was reduced to Vladimer Begun, some months ago was the fact of having Yevrei stamped on the asked: 'What is the future of the Jewish internal passport of those born to Jewish people, then? Assimilation?' He responded: parents. Yet this Yevrei brands Soviet Jews i don't believe in assimilation. There always with their Jewishness in a most inescapable remains something Jewish in a Jew anyway.' manner, and on more than one level of When queried as to what Jews should do, their existence. Begun replied: 'Live quietly and that's it.' "2 Despite a relative lull in the campaign The turbulent effect that the relentless during the Khrushchev years, there has anti-Jewish assaults have caused in the been more than ample proof that the minds of the ordinary Soviet Jew can only present Soviet leaders have completely be imagined. One effect is certain. His rededicated themselves to an anti-Jewish Jewishness, if only in the negative sense, policy. Recent Samizdat disclosures report has to be felt as one of the central factors that not one Soviet Jew may have been controlling his personal destiny. allowed to enter the prestigious Moscow Even without recourse to research or State University since the academic year studies, common sense tells us that there 1977-78. Jewish enrollment in all insti­ were two possible directions for this Jewish tutions of higher learning has been reduced identification to go. The Soviet Jew could from 111,900 in 1968-69 to the approxi­ redouble his attempts to Russify himself mately 44,000 today. While Jewish profes­ and his children, or strike back with a sionals constituted 11 percent of the Russian Marrano-like refusal to be negated. How professional class in the late sixties, today's does a secular Jew in a ruthlessly anti- level has been reduced to around 5 percent. Semitic country make a clandestine One of the most shocking of recent

revelations was made by Dr. William Korey 1 William Korey, "The Future of Soviet Jewry: in a recent issue of Foreign Affairs. He Emigration and Assimilation," Foreign Affairs quotes a secret party directive discouraging Quarterly, Fall, 1979. the employment of Jews "at responsible 2 Ibid., p. 80.

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Marrano statement? By association with would buy a book on Jewish history if it Jews, by justified pride in Soviet Jewish were available. achievements, by hoping his child will 2) 87 percent said they would visit a marry a Jew, by celebrating with Israel Jewish restaurant if there were one. after the 6-Day War and fearing for her 3) 80 percent expressed a desire to learn during the Yom Kippur War, by deciding the Jewish language. (60 percent wanted to to give up the Soviet Union. know Hebrew). It is probable that the Soviet Jewish 4) 50 percent of those questioned would family unit has functioned as the sole have wanted their children to attend Jewish transmitter of positive Jewish associations; schools or courses. its three generational composite creating a 5) The survey indicated a strong Jewish bridge between the children, educated as revival among the youths, with the younger Russians, and the grandparents, rooted in and older Jews bearing similar Jewish the pre-Stalin period of Soviet Jewry. This feelings and attitudes. accords well with the fact that the most 6) 34 percent said all five of their closest "positive" Jewish identities seem to be friends were Jewish, and the great majority found, according to a slew of recent articles, of the remainder of those sampled said that on both ends of the age spectrum. There at least three of their closest friends were should be significant implications for us in Jewish. this, as our immigration has been, by 7) 32 percent had a strong preference for Russian Jewish standards, extremely their children marrying Jews, while the young.3 remainder constituted a continuum range For a description of the full extent of from "no-objection-to-intermarriage" (22 these "positive" feelings, consider a rather percent) to "clear preference for marrying startling article issued as a press release Jewish." (46 percent) from Tel Aviv University in April of 1979.4 8) Positive attitudes towards holidays, The article outlines the findings of Professor religion and synagogues were a significant Robert Fain, a refusenik, who while in factor in the responses. Russia did a survey of 1500 Soviet Jews 9) "Even Soviet Jews who . . . wanted from 20 different cities. The sample did not their children registered on their passports include any refuseniks, activists or people as non-Jews, were in large majority favor­ who had declared an intention of emi­ able to knowing more about Jewish heri­ grating. The questionnaire was given, in tage, frequently a Jewish restaurant, fact, only to those who stated that they wanting Jewish education for their chil­ considered themselves primarily as Russians dren, and viewing Judaism and Jewish and were content to stay in Russia. 70 identity in a positive light." 1 think that the percent were university graduates. Here are above statistics would compare quite favor­ some of the results: ably with statistics from a comparable 1) 96 percent of those surveyed said they sampling of American Jews. Finally, we should remember that even when the Soviet Jew has decided on immi­ 3 Compare the HIAS Statistical Abstracts, fourth gration for reasons that he believes have quarter, 1979, p. 16 with figures given by Dr. William nothing to do with his Jewish birth (as if he Korey, ibid., p. 79. doesn't realize, on one level or another, 4 Elissa Allerhand, "Professor's Survey Reveals: that economic reasons and Jewish reasons Soviet Jews Harbor Strong Jewish Identity Feelings," are the same), the entire experience of Tel Aviv University, Information and Public Relations emigration and resettlement has to re­ Department, Ramat Aviv, April 4, 1979. Press Release awaken an awareness of his Jewish identity. No. 249.

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To quote Dr. Jerome Gilison of Baltimore they "feel" Jewish but not religious.7 The Hebrew College, "It was only by asserting Baltimore report concludes, "It is hard to his Jewishnesss that he could acquire the escape the conclusion that the feeling of exit visa from the Soviet government, and being Jewish can be crucial in a person's life from the time he arrives in Vienna he is even without that person knowing anything given help because he is a Jew, and this help about Jewish history and religion." The comes exclusively from Jews. The net result report described in this group as ethnic is that Jewishness, from being something of Jews with "the most tenuous connection to a disadvantage in the Soviet Union, sud­ observable Jewishness."8 denly becomes the one essential element of Some local agencies may be confused by his identity which automatically confers these statistics and conclude that they have 5 advantages." Thus one would expect that been sent only "tough cases." To that the incoming refugee, whatever his attitudes, lament let me say a number of things. is more open to things Jewish than ever 1) Obviously, we are dealing with a large before in his life and this very probably immigration. We cannot pretend to account accounts for why so many of the Russians for individual Soviets. We can at best immediately buy Mogen Davids upon provide a general profile of the group. arriving in Rome. Communities, particularly communities Much of the research done over the last that receive only a small number of families, few years among the refugee communities may for many reasons find themselves with in the United States corresponds well with a disproportionate representation of per­ relatively optimistic result of the Fain sons from one end of the scale or the other. sample, taken in Russia. In a remarkable There are even many communities that study by Roberta Markus, nearly 60 percent register surprise at how "fantastic" nearly of the respondents ranged in a continuum all their refugees have been. I have long from not objecting to their children be­ suspected that negative reactions may as coming more religious to wanting their often be a problem of staff's perception of children to be more religious.6 the emigres, as it is a problem of the emigres themselves. A comprehensive report on Baltimore's refugee community developed by the Balt­ 2) Perhaps most importantly, the arriving imore Hebrew College reported that 4 Soviet Jews have been dropped from the percent said they wanted a Jewish education sky into an alien environment. It has often for their children. 58 percent of the Russians been reported that many seem to go into a claimed to have learned about Judaism period of active mourning for the rich from their parents, even if to a very modest Russian culture they loved and lost. This degree. 64 percent acknowledged that they obviously deepens the resettlement trauma had observed Jewish holidays. 82 percent and severely decreases their receptivity to reported that the majority of their Soviet new "American-Jewish" ideas. friends were Jews, and 83 percent said that 3) In addition, the trauma of resettlement in an utterly strange culture is further compounded by having to deal with material 5 Jerome Gilison, "Problems and Prospects of needs to the exclusion of all else. The Soviet Jewish Emigration." Presented to the Advisory earliest contacts with Jewish agencies re- Committee on Soviet Jewish Resettlement of the Council of Jewish Federations, Friday, June 17, 1977, p. 6. 7 Jerome M. Gilison, "Summary Report of the 6 Roberta Lander Markus, Adaptation: A Case Survey of Soviet Jewish Emigres in Baltimore," Study of Soviet Jewish Immigrant Children in Toronto Baltimore Hebrew College, p. 23. 1970-1978. Toronto: Permanent Press, p. 44. * Ibid., p. 23.

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volve almost exclusively around main­ Jewish education and his children have tenance. less. He rarely, if ever, attends synagogue They have come here with no understood and then does it more for social reasons language, both in the usual sense and in the than not. He is active on no committees profounder sense of shared symbols and and gives meagerly to Jewish institutions, if referents. Yet the first language they are at all. taught is to secure them employment and It probably doesn't take long for the often concentrates on professsional nomen­ emigre to grasp the level of commitment clature. and identification of average American The refugee's openness to things Jewish, Jews in many of our communities. In fact, to the extent that it ever existed, has been in most communities, we should be able to pushed way down in his order of priority. use the more settled emigre community as a In the cases where the refugee's attachment mirror for ourselves as Jews. If the Soviet to his Jewishness was very fragile, the Jew disappoints us, it may be we who are thread may very likely be broken during disappointing. this process. A large part of this appears Recently, comments from a number of inevitable, particularly during periods when communities contain reflections about this the refugee intake is very nearly beyond the process of identification with the com­ capacity of staff and volunteers. munity's level of involvement. "Newcomers However, some communities have begun identify with the Jewish community, but to address this problem. The New York not in a religious sense, which is, no doubt, Federation is attempting to deal with it by a reflection of the general tenor of American building a strong Jewish component into Jewish life" (Washington, D.C). San their ESL program. Other communities are Francisco reported that there is involvement putting one or two mornings, afternoons, in the JCC but not in religious activities or or evenings aside for the purpose of doing organizations. Los Angeles states its con­ Jewish programming with the refugee at cern that "unless special efforts are made, the ESL site (so as not to require him to the Russian's rate of disappearance to the take the initiative of returning) and com­ Jewish community will probably be similar munities are more and more sensitive to the to that of our American born Jews." fact that particularly during this initial It is interesting to see how, in some cases, period when Jewish programming cannot preconceptions changed about the arriving always have the highest priority, the immigrants. From Savannah, this report: selection of staff that have themselves a "We had received many warnings and read strong Jewish identity, and can transmit many learned articles that had given us to their commitment, will have a powerful believe that we would find Jewish knowl­ impact on the refugees even to the extent of edge and identification minimal around the partially neutralizing the inadvertent re­ Russian immigrants. We were pleasantly inforcement of the emigres' materialistic surprised by their . . . seeking to identify emphases. with Jewish traditions and customs." Com­ Still, despite all of these efforts, if the munities of course, have also registered "Maslowian" hierarchy of needs is correct, shock at the extent of the lack of Jewish we should not be disappointed if we do not knowledge. One community stated that its see a full blown "search for identity" until refugees didn't know about such basic after the refugee is well settled. things as Yom Kippur, Brit Milah or Bar Mitzvah, yet again, I am left wondering if 4) Lastly, the Soviet Jew often comes to the happily surprised communities weren't a community where the average American more open to being happily surprised. It Jews is not a committed Jew. He has little

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may be, after all, a question of "whether the tinue to provide scholarships for emigre glass is half-empty or half-full." children during their first year. There is New Jersey'Y' Camps had an interesting considerable variation with respect to the summer last year. They absorbed 50 Soviet second year however. Some communities Jewish youngsters into their camp of 1200. treat the youngster like any other Amer­ They expected a rough time. Pre-camp ican child in determining scholarships. staff meetings dealt with how they would Others, such as Cleveland, offer scholar­ handle the Soviet youngsters' separation ships on a sliding scale, with the Federation anxiety, their manipulativeness, resentment absorbing the deficit. A variation of this against staff authority and, of course, their policy calls for a fixed payment by the resistance to all things Jewish. The outcome emigre family with the remainder to be was the kind of "pleasant surprise"described paid on a sliding scale. by Savannah above. The Soviet children The Soviet parents' reaction to the day behaved, more or less, like their American schools has been generally, although not peers—except better. They integrated well, always, positive. Being good Jews, they are were well-behaved and very mature and, of two schools of thought. Markus'Toronto surprise again, seemed to relate to Jewish study, cited above, quoted a significant activities with the same degree of interest as number of parents as being concerned that their American peers, which meant, the two-stream character of day school moderately. This year the Jersey 'Y' Camps education was an unfair burden on children will be taking in 150 to 200 emigre children. who need to come to grips with both Until just a few months ago, there was English and an entirely new system of very little reporting to us on Jewish education. programs. This was because 1) many of the However, as indicated in a recent report programs were not fundable under our on Soviet children and day schools by the block grant monies and thus communities American Association of Jewish Education, did not feel obliged to report and 2) not too the majority of Russian parents with chil­ much was going on. My proof of the dren in day schools prefer them to be there. second point is that we are now beginning For them, as well as for the Federation, the to receive reports and questions about this only issue appears to be money. The AAJE area despite the fact that we still cannot concludes with this interesting observation: fund many of the programs. "The day school also represents a challenge At this point the questions about Jewish in terms of learning discipline which programming still far outnumber the re­ approximates the climate of regimen to ports, and typically, issues have developed which the immigrant students were accus­ faster than programming. tomed. During the years of acclimation to The first cluster of issues revolve around an atmosphere of greater freedom, the day 9 day schools, as opposed to Hebrew Schools school is a most valuable transition." or Sunday Schools. I must say that we During a recent conference in Waterbury, should be proud of how far the Jewish Conn., a former Soviet Jew described how, community has come in the last twenty while earning only $ 10,000 per year, he sent years. In no single report that we have seen his child to a day school, paying a tuition of has this issue been discussed in terms of $1,000. This same emigre said with authority Americanism versus Jewish particularity.

It is usually a question of how much, in 9 "The Financial and Educational Integration of resources, can the community commit to the Russian Immigrant Jewish Students," May, 1979, this very expensive program area. American Association for Jewish Education, De­ Nearly all the larger communities con­ partment of Community Services, pp. 9-10.

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that he did not leave the Soviet Union for An interesting attempt to develop rela­ "Jewish reasons "since he was not interested tionships with Soviet Jewish families in Jewish matters. He left, he said, only through an afternoon school program is because there was no economic future for being carried out in L.A. The JFCS supplies him and his child in the Soviet Union. the initial referral and consultation services Again, the very same Soviet Jew continued "to help the congregation better deal with on to say that he took his child to synagogue the students and their families." The JCC is every Saturday, because he wanted his involved in a consulting capacity and is a child to be comfortable there in a way he resource for recreational programming. couldn't be. The objective of this program is to "involve We can see in these remarks the conflict and integrate the family and children into and confusion characteristic of so many the congregation." refugees. While they frequently deny any Directive versus Non-Directive Jewish expression for themselves, they, at Acculturation the same time, very much desire their children to be their Jewish surrogates. The non-directive approach to Jewish It is in this light that day schools take on acculturation believes "you can't force it on their enormous potential significance. They them" in special programs. As Houston are frequently alone in being able to reach puts it "we should educate the institutions out to the adult generation through a and organizations in Houston to view them connection made with their children. They as unaffiliated Jews (with a little more do this through the unthreatening activities guidance and cooperation from JFS than of a P.T. A. or through, (more threateningly) would normally be the case). "JFS phi­ adult education programs that parallel losophy," they continue, "is to help the what the youngsters are learning, particu­ newcomer gain his/her independence as larly during holdiay periods, or simply quickly as possible. The process takes three through encouraging a child to bring home to four months. They are then ready to new Jewish ideas and experiences. make choices, a very new experience for The role of the children in this process is them. They then have the opportunity to not, by the way, intrinsically different from discover their Jewishness." Many com­ what it was in previous immigrations, munities express a non-directive position except perhaps that this time, rather than (whether they know it or not), when they public school-education children bringing make such complaints as "they have shown "Americanism" into traditional Jewish little initiative regarding involvement in the homes, day school—"savvy" youngsters Jewish community" (Pittsburgh). are bringing Yiddishkeit home to their old- The directive approach, I believe, is world parents. more common. This position holds that it As an aside, I would suggest that the is the communities' responsibility to informal or experimental programs that "initiate'" with regard to Jewish accultur­ appear to be most successful usually have ation. While this position is held by many involved the whole family. Holiday pro­ professionals and lay people who do not grams are a well-known draw. Several JCC consider themselves religious, nearly 100% directors have noted that "the Russians of the Orthodox community is in this always come to a holiday program or a camp. special event." There is no question that the In a recent interview, Rabbi Zalman adults primarily come for the child's sake, Posner of Nashville put it rather well. He but also let me add that a good Russian will compared the emigre to teenock she-nishba, never miss a party. that is, a Jew who was raised in captivity

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from infancy. The obligations towards this as talesim, tephilin, kosher pots and dishes, Jew, as regard Talmud, are clear. One must mezuzahs, etc. It is generally reported that educate him from Aleph-Bet. However, the their activities are very well attended. obverse side of this obligation must be felt The success of Chabad probably can be by those performing it: the joy we are to feel attributed to several factors: in the returning home of a Jew. That is, this 1) They court the emigres aggressively. teaching must also be a joyous celebration 2) Being Hassidim, and originating in and not merely a rote teaching. Russia, they naturally make their holiday Rabbi Posner says we have to "create a activities the spirited celebrations in which Jewish need in him,"just as we would with the emigres feel at home. a child, while at the same time understanding 3) They are role models with integrity. that this is no child, being certainly not That is, they are not asking the emigres to tabula raisa. It is a matter of retraining he be more Jewish than they are. Being as says, just as you would retrain someone for Jewish will be sufficient. suitable employment. I was touched by this quote from Cleve­ He tells of an individual Soviet Jew in land, "girls from the Hebrew Academy Nashville who had no Passover food in his adopted Soviet students, take them on field house on the eve of the holiday. When trips to places of Jewish interest and invite asked why, he replied; "In Rome they gave them into their home to experience Shabbat me matzo so I used it. Here they didn't, so I and put into practice the Jewish tradition don't." We have to make sure, the rabbi which they study in the classroom." states, that we, at the very least, don't let From Salem, Mass. comes this obser­ them fall "below" the level of community vation, "they are most likely to participate observance. The most important thing, re- in Jewish life when there is an active emphasized the Rabbi, is that religious interest in them by volunteers. If the interventions be made with warmth and volunteer finds Jewishness important, the caring. Soviet adoptee will identify because of a Naturally, some resent the Orthodox desire to be accepted." group and its role as the primary champions Cultural Judaism should be a viable of the directive approach and a few com­ competitor for religious Judaism, particu­ munities have cautioned Orthodox elements larly as Soviet Jews, as we described them to coordinate their efforts with the rest of earlier, generally feel themselves to be the community. However, many seem to ethnically but not religiously Jewish. Ernest breathe a sigh of relief that the religious Kahn of Philadelphia remarks "the role component of Jewish acculturation is being model presented by most indigenous U.S. taken out of their hands. Jews does not bode well for a religiously- A few communities, such as Seattle, have based Jewish identity for Soviet Jews, and indicated that the only Jewish organization an identity based on culture requires the willing to take responsibility in the area of development of a foundation for such." Jewish acculturation is Chabad. Lubavitch Memphis' healthy resettlement program or Chabad has Russian programs in nearly has typically attempted to compromise the all large cities and in a large percentage of religious and cultural positions. "Many of the large-intermediates as well. It attempts the immigrants have no real conception of to develop a wide range of programming and are not yet ready and willing to accept usually encompassing one or more of the the G-d concept. Thus, while it is a worth­ following elements: drop-in centers, day- while venture to involve them in holiday schools, summer camps, lending libraries, celebrations and discussions of diverse life­ ESL, gifts of necessary Jewish items such style alternatives, the application oi tephilin,

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for instance, may be a 'strained exer­ education, Center and JFS staff. The ob­ cise' . . . one Orthodox Rabbi put it in jective was to plan and coordinate in an terms of religiosity being a long range goal orderly fashion for Jewish acculturation. for the second generation. In the interim, Bridgeport, Savannah, Chicago, L.A. and cultural-communal involvement may have Cleveland all may provide models for this to stand in as the only preventative for kind of coordination. assimilation." To quote Savannah, "We had from the Until now, no single non-religious com­ start decided that the committee of the munity agency has elected to take the Federation would take care of all their responsibilty for giving the Russians the Jewish needs. While most of the members Jewish cultural foundation that Ernest were leaders in the various synagogues and Kahn refers to as necessary. Yet I think it is communal organizations, they were asked, fairly obvious that it should have been the and they agreed, that this was a community JCC that took up this mantle. This is yet committee and as such the community and another issue to be worked out. In the first not the individual organizations or syna­ place, it would certainly be far less gogues, would have sole control of the problematic to apply federal dollars to immigrant's integration . . . The Russians Jewish content programming in a religiously were never part of any intercommunal neutral Jewish agency. In the second place, strife or competitions between rabbis and the Center can present Jewish life "authen­ synagogues, which are part and parcel of tically," experientially, as lived by a com­ small town Jewish life." munity—and not create the illusion that The Soviet Jewish Resettlement Program Jewish community functioning is synony­ is facing some enormous challenges in the mous with the perpetual dispensation of near future because of Jewish content services. programming primarily as a result of the The Center movement now seems to be First Amendment prohibitions against the preparing to come to center stage on this use of federal monies in the support or matter. The reasons that it has not, until establishment of religion. The issue is ex­ now, done so are too numerous and compli­ tremely complex but it is one on which we cated to deal with here. Suffice it to say, will be doing some rethinking very soon. that we expect that programming for Soviet Part of that re-thinking is being done by the Jews will increase sharply in the 1980's. Task Force on Jewish Identity. The Task We have very briefly touched on the role Force has been assembled from leading of the synagogue in Jewish acculturation Jewish community professionals, including process. Since it is an issue that is only now educators and rabbis. The main task will be becoming defined, we will simply indicate to identify basic problems, suggest general that it will undoubtedly be on many com­ directions and develop program ideas in munity agendas this coming year. response to identified needs. We will have awarded substantial sums Coordination of Programming of money this year for demonstration pro­ Apparently, several communities have grams that will involve Jewish acculturation. recently fought this issue out. In the cases These programs should provide model ex­ reported to us, community-wide com­ periences for other communities. It seems mittees, generally staffed by Federation highly significant that 12 communities, or staff, were formed. In most cases, most of approximately 10% of the total amount of the following parties were incorporated block grant communities, sent in formal into the committees: The congregational proposals on various Jewish acculturation rabbis, day schools, bureaus of Jewish themes. Frankly, that is a rather incredible

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response and must be indicative of the high block grant funds than with.10 The entire degree of interest recently developed in this community—the Federation, the JCC, the area. JFS, the Bureau of Jewish Education, the day schools, all synagogues big and small, In Conclusion Orthodox or Reconstructionist—will be "AH" we can do with the newest arrivals required ultimately to chip in their resources is to begin the development of an interest to the Soviet Jewish in-gathering. (or even better, begin to establish what If this cooperation is in fact achieved, Rabbi Posner called a "Jewish need") during then the resettlement program will have the initial resettlement period. And we can heaped blessings on the American Jewish above all, maintain positive contact with community that will last much longer than the refugees until a later stage. this present immigration, and our mitzvot The Jewish acculturation programs and will have been amply rewarded in the activities for Soviet Jews will undoubtedly "here-and-now" of our community fabric. continue long after the block grant monies are no longer applicable to the refugees.

Concerned communities must begin plan­ 10 Dr. Barry N. Stein, "The Refugee Experience: An ning now for a Jewish acculturation period Overview of Refugee Research," Paper Presented at extending from four to six, or even eight Conference Sponsored by Royal Anthropological years; in fact, a period far longer without Institute, London, February 22, 1980, P. 17.

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