By Caryn Aviv, David Shneer
For lots of modern Jews, Israel not serves because the Promised Land, the guts of the Jewish universe and where of ultimate vacation spot. In New Jews, Caryn Aviv and David Shneer provocatively argue that there's a new new release of Jews who do not reflect on themselves to be without end wandering, endlessly outsiders inside of their groups and trying to sooner or later locate their native land. in its place, those New Jews are at domestic, no matter if or not it's in Buenos Aires, San Francisco or Berlin, and are rooted inside groups in their personal making a choice on. Aviv and Shneer argue that Jews have come to the top in their diaspora; wandering not more, modern-day Jews are settled.In this wide-ranging e-book, the authors take us all over the world, to Moscow, Jerusalem, big apple and la, between different areas, and locate vivid, dynamic Jewish groups the place Jewish id is more and more versatile and inclusive. New Jews deals a compelling portrait of Jewish lifestyles at the present time.
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Extra info for New Jews: the end of the Jewish diaspora
20 And, given the harsh anti-Is- 34 | Let My People Stay rael propaganda in the Soviet media and the less-than-flattering reports some new immigrants to Israel were giving about life there, it is not surprising that the United States seemed a more appealing destination. Most Russian émigrés saw the United States as the land of opportunity, while Israel was the land of last resort or a way station to somewhere better, since any Jew, and even non-Jewish family members, could get a visa there. The twenty-year period of Jewish emigration from the Soviet Union was marked by ups and downs in the rate of emigration.
51 Some young Jews from around the world, then, are abandoning diaspora because it envisions the Jewish 22 | Introduction world hierarchically with Israel on top, “the diaspora” on bottom. Young American Jews are also questioning the links between Israeli Jews and those in other parts of the world. ”52 We suggest that a global politics that recognizes the tensions between rootedness and movement and the realness of both should guide our thinking about identities and spaces. In this book, we explore ways Jews are making home in a global, not diasporic, world.
By the 1970s, everything associated with Israel became important to Jewish communal policymakers, but not for the same reasons as in earlier generations. For American Jewish policymakers, Israel was an important way to sustain and bolster the continuity of American Jewish identities and communities. The Hebrew language was established as part of the curricula in colleges and Jewish high schools in the United States (even the Israeli pronunciation of Hebrew pushed out the once common Eastern European pronunciation taught in American Jewish schools, which is why our parents say “Yisgadal, ve’yiskadash,” while we were both trained to say “Yitgadal, ve’yitkadash”); Israel came to rival local Jewish charities as the leading recipient of Jewish donations; and a trip to Israel became an important part of a child’s Jewish education.