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Immigrated Russian Jewish Elites in Israel and Germany After 1990 – Their Integration, Self Image and Role in Community Building

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Immigrated Russian Jewish Elites in Israel and Germany After 1990 – Their Integration, Self Image and Role in Community Building Immigrated Russian Jewish Elites in Israel and Germany after 1990 – their Integration, Self Image and Role in Community Building (Russisch-jüdische Eliten in Israel und Deutschland nach 1990 - Integration, Selbstbild und Rolle in Immigranten-Netzwerken) -Dissertation- zur Erlangung des Grades des Doktors der Philosophie (Dr. phil.) an der Philosophischen Fakultät der Universität Potsdam Institut für Jüdische Studien Olaf Glöckner, M.A. Potsdam April 2010 Erstgutachter: Prof. Dr. Julius H. Schoeps Published online at the Institutional Repository of the University of Potsdam: URL http://opus.kobv.de/ubp/volltexte/2011/5036/ URN urn:nbn:de:kobv:517-opus-50369 http://nbn-resolving.org/urn:nbn:de:kobv:517-opus-50369 Für Karin, Manfred, Gabi, Margi, Micha und Sergej Table of Contents Page Preface 5 I. Introduction 9 1. Historical background 9 2. Reasons to leave and countries of destination 14 3. Unique characteristics of the Russian Jewish migrants 19 4. Globalization, migration and transnationalism 20 5. Russian Jews outside the FSU – a transnational community? 26 6. Elite‟s structures and opportunities in West and East 30 7. Intellectuals, professionals and RSJ intelligentsija 34 8. Previous Research 41 9. Hypothesis, leading questions and methodical approach 47 II. The historical and political context in Israel and Germany 54 1. The Israeli Historical Context 54 2. The German Historical Context 58 3. Russian Jews and the Israeli immigration scene 61 4. Support for current Russian Jewish Olim in Israel 67 5. Russian Jews and the German immigration scene 69 6. Support for Russian Jewish immigrants in Germany 71 7. Self assertion and making new homes – a first balance 73 III. Immigrated RSJ Elites and their characteristics in Israel and Germany 78 1. Russian Businessmen in Israel 79 2. Russian politicians in Israel 81 3. Russian Scientists in Israel 83 4. RSJ Media professionals in Israel 84 5. Artistic and cultural elites in Israel 86 6. Intellectuals and Intelligentsija 87 7. Russian Scientists in Germany 89 8. RSJ Intellectuals in Germany 89 9. RSJ Media Professionals in German 90 10. RSJ Artisic and Cultural Elites in Germany 92 11. Russian Jewish Politicians in Germany 93 Page IV. RSJ elites’ perception of integration processes in Israel and Germany 95 1. Elites‟ Integration in Israel 97 2. Elites‟ Integration in Germany 108 V. Self-organization, cultural networking and identity construction 123 1. Self-Image and Self-Confidence 132 2. Informal networks 141 3. Interest and lobby groups in Israel 144 4. RSJ Interest and lobby groups in Germany 151 5. Political platforms in Israel 157 VI. Inter-cultural and inter-ethnic encounters and their impacts on the RSJ community 166 1. Changing Israeli society 170 2. RSJ impulses on German society 187 3. Disappointments and conflicts 192 4. Perspectives on networking and friendship 201 5. Persistence of stereotypes 205 6. Secularism and Religious Return 208 VII. From immigration to participation: RSJ elites acting in their new surroundings 217 1. “Cultural messengers”: RSJ theaters in Israel and Germany 220 2. RSJ Community leaders and RSJ Rabbis 226 3. On the edge of politics: RSJ journalists in Israel and Germany 234 VIII. Crossing Borders – RSJ elites building a multi-cultural society 244 IX. Conclusions 250 Appendix German summary 266 Bibliography 284 Interview-Questionnaire 313 Table of acronyms 316 Danksagung/Acknowledgements 317 Erklärung zu verwendeten Quellen 318 Preface This PhD dissertation compares those Jewish emigrants and their families, who once belonged to the professional, intellectual and cultural elites of the Former Soviet Union (FSU) and resettled after 1989 in Israel to those who went to Germany. The study covers migrants from the territory of the former USSR in general, but in accordance with international research, the term “Russian Jews” - or to be more precise – “Russian speaking Jews” (“RSJ”) is used for the whole group.1 Indeed, the Russian language was one of the common denominators of inhabitants of the Former Soviet Union. About 1.7 million Jewish citizens have left the crumbling Soviet Union since 1989/90, and hundreds of thousands of them did so after the final dissolution of the Soviet Union. Thus, starting from 1992 it would be correct to speak of “Jewish Emigrants from the Commonwealth of Independent States (C.I.S.)”, but again this term cannot cover the complete group, as for example, the Baltic States (Estonia, Latvia, Lithuania) never became part of the C.I.S. The term “Russian Jews” or “Russian speaking Jews” will therefore cover all citizens who left the territory of the Former Soviet Union since the fall of the Iron Curtain, or who still live there or even returned there. However, since the end of the Cold War, Israel and Germany (until 2004)2 have been the only two countries worldwide which welcomed Jewish migrants from the (former) USSR throughout the 1990‟s without restrictions just because they were Jews.3 These two states differ to a great extent in their history, culture, climate, composition of population, and in politics of immigration, as well as the role of religion in society. Hundreds of thousands of former Soviet Jews resettled in both of these countries, willing to build up a new life either at the shores of the 1 I use the term in accordance with most of the contemporary sociologists, political scientists, cultural anthropologists and historians who do research on this specific group of migrants and subsume as Russian Jews all those Jews, who originally had their place of residence on the territory of Tsarist Russia / the Former Soviet Union or are still living there. See for example: Ben Rafael et al. In: Lewin-Epstein/Ro‟i/Ritterband (1997), Schoeps/Jasper/Vogt (1999) and Remennick (2006). 2 In 2005, Germany turned the “Contingency Refugee Act”, valid for Russian Jews from 1991-2004, into a much more restrictive regulation that sets special requirements on Russian Jews – except Holocaust survivors - and that has caused an almost complete end to the former immigration wave. See chapter II for details. 3 The United States of America also welcomed Jews from the former East Bloc until 1989, but did it primarily on the principle to guarantee a new home for political refugees. About new US regulations since 1989 see chapter 2. 5 Mediterranean Sea or at the heart of Europe. There is no significant difference between the groups migrating to either Israel or Germany – not in the occupational structure, nor in the age structure, in world views, religion, cultural or political preferences. Similarities in most of these aspects might appear to be surprising, but to a great extent they provide favorable conditions for a comparative analysis of the immigrants and their situation in both countries. This study focuses on the following three main questions: How successfully did the Russian Jewish elite integrate into Israeli and German society? To what extent do they continue to consider themselves as belonging to the (Russian Jewish) elite? What is their role in Russian Jewish community building in Israel and Germany? The latter question arises from the fact that Jews from the Former Soviet Union who left the country after the breakdown of the Communist system show strong tendencies of cultural self-assertion wherever they move. From this perspective, this study analyzes to what extent the Russian Jewish elites have taken over a key role in the process of community building as opinion leaders, as social and political lobbyists, or as initiators of debates on future identity. The Russian Jewish emigrants of the late 20th century and the early 2000‟s are in the unique situation of building up not only one single strong community outside the Former Soviet Union and its successor states, but at least three – in Israel, in the USA, and in Germany. It is of special interest to what extent the various Russian Jewish camps tend to intensify transnational and trans-continental networks. These networks are, as this study confirms, indeed very extensive, especially with regard to cultural ties, but also with respect to family and friendship relationships across the borders: from Russia to Israel, from Russia to Germany, from Germany to Israel – and in the same way between the states of the Former Soviet Union and the US. In this way they symbolize an exciting example of Russian and Jewish Diaspora at the same time. The Jewish Diaspora is, however, anything but a new phenomenon in either ancient or modern history. As Gitelman (2006) remarks, Jews have been a transnational community since at least 722 and 586 BCE and certainly since 70 CE, long before the term was invented and became fashionable. Jews had also strengthened transnational umbrella organizations across the 20th century. For former Soviet Jews – and Eastern European Jews in general, these networks and umbrella 6 organizations weren‟t available during the Cold War, because the Iron Curtain had cut off their ties to the modern Western world. Jews had moved in increasing numbers since the late 19th century from Eastern Europe towards the new Jewish centers – the American Jewish community and Israel (since 1948) initiating a very dynamic development. But at the end of the 1980‟s and the beginning of the 1990‟s the Iron Curtain fell, and it appeared to be the easiest way for Russian and other Eastern European Jews to promptly join the successful and experienced Western and Israeli Jewish structures and frameworks. Some of the migrants behaved accordingly, but a considerable part of them looked for a path of their own. They rejected the “melting pot” in Israel and founded their own community centers in America or established their own clubs in German Jewish communities. This resulted in a new characteristic phenomenon in the global Jewish associations, the Jewish communities in the countries of destination and to a certain extent also in the host societies in general: a strong willingness to remain in contact with Russian culture and language alongside with Jewish culture and tradition; choosing only certain cultural elements from the respective host societies rather than adapting a complete culture.
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