Abstract
The ethnic mobilisation that has unfolded throughout post-Soviet territory cannot be understood without a thorough examination of the preservation and transmission of ethnic identity in Soviet times. Despite the vast historiography devoted to studying various aspects of Jewish identity during the Soviet period, religiosity has rarely been an object of research. The purpose of this study is to identify religious practices that continued to exist among the Jewish population of Sverdlovsk until 1961, when the synagogue was closed. The authors refer to reports of the commissioners for Religious Affairs and data obtained during field research. They try to find out the extent and form of preserved calendar rituals, and what went missing from the daily life of the Sverdlovsk Jews. The research demonstrates that the religious community in the 1950s reached 500 people, or about 3 % of the entire Jewish population in the city. In the synagogue, a larger number of parishioners gathered during Passover, Yom Kippur, Rosh Hashanah, and Sukkot. Fewer believers attended Hanukkah, and Purim generally went unnoticed by the commissioner for Religious Affairs. The recollections of the informants about holidays (mainly Passover and Purim) are peculiarly and uniformly associated with the description of meals. This is due to the post-war hunger and the age of the informants; they were all children, for whom delicious food was the most important component of any holiday. The results obtained make it possible to assert that the festive rituals of Sverdlovsk Jews continued to be preserved even in non-religious families, albeit in a limited form, throughout the 1940s and 1950s, thus reinforcing their identity.
Highlights
Elena Glavatskaya Institute of History and Archaeology, Ural Branch of the Russian Academy of Sciences; Ural Federal University, Yekaterinburg, Russia
The purpose of this study is to identify religious practices that continued to exist among the Jewish population of Sverdlovsk until 1961, when the synagogue was closed
The authors refer to reports of the commissioners for Religious Affairs and data obtained during field research
Summary
Сост. по: [Первая всеобщая перепись населения Российской империи, 1897 г.; ГАСО. Ф. 62. В годы войны, помимо синагоги, в городе действовало и молитвенное здание на кладбище. Как украинская хата, маленький, горели свечки внутри. Было небольшое возвышение у стены, там был к акой-то священник с бородой, шапочка еврейская. В стране был создан Совет по делам религиозных культов для осуществления связи между правительством и руководителями неправославных религиозных объединений. На местах создавались номенклатурные должности уполномоченных по делам религиозных культов, по статусу приравненных к должности заведующего отделом облисполкома. Уполномоченный по делам религиозных культов по Свердловской области занимался сбором информации о составе и деятельности религиозных общин, о количестве проведенных обрядов, интересовался политическими взглядами руководителей общин и т. Д. Их отчеты позволяют реконструировать численность верующих-е вреев и их участие в проведении религиозных праздников в Свердловске в 1940–1950‐е гг. Таблица 2 Число зарегистрированных верующих и посещаемость свердловской синагоги 3
Talk to us
Join us for a 30 min session where you can share your feedback and ask us any queries you have
Disclaimer: All third-party content on this website/platform is and will remain the property of their respective owners and is provided on "as is" basis without any warranties, express or implied. Use of third-party content does not indicate any affiliation, sponsorship with or endorsement by them. Any references to third-party content is to identify the corresponding services and shall be considered fair use under The CopyrightLaw.