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47-632: The founding date of the Russian Ethnographic Museum is considered to be 1895, when a separate ethnographic department was formed at the Russian Museum on the initiative and under the leadership of Samuil Dudin . On April 13, Emperor Nicholas II , in fulfillment of the will and in memory of his father Emperor Alexander III , signed the Supreme Decree No. 11532 “On the establishment of a special institution called

94-592: A goy gadol ("great nation"). In Exodus 19:6 , the Jews are referred to as a goy kadosh (גוי קדוש), a "holy nation". One of the more poetic descriptions of the Jewish people in the Hebrew Bible, and popular among Jewish scholarship, is goy ehad b'aretz , or "a unique nation upon the earth!" ( 2 Samuel 7:23 and 1 Chronicles 17:21 ). The "nation" concept refers not just to a territorial or political entity, i.e.

141-437: A Civilization , Kaplan sought to define the Jewish people and religion in socio-cultural terms as well as religious ones. Kaplan's definition of Judaism as "an evolving religious civilization" illumines his understanding of the centrality of Peoplehood in the Jewish religion. Describing Judaism as a religious civilization emphasizes the idea that Jewish people have sought "to make [their] collective experience yield meaning for

188-816: A Jew regardless of individual approaches to that identity . Since 2000, major Jewish organizations have embraced the peoplehood concept and intellectual interest in the topic has increased. Major organizations such as the Jewish Federations of North America , the JFNA New York Federation, the Jewish Agency for Israel , the Israel Ministry for Education, the Diaspora Museum, the Avi Chai Foundation,

235-627: A collection from mountain Tajiks, engineer P.A. Komarov donated unique collections of folk theater dolls from Tashkent . Items were also purchased from private individuals. In the 20s of the 20th century, the department’s collection was significantly expanded, including works of art from private and palace collections in St. Petersburg and its suburbs, including personal gifts from the Bukhara emirs to Alexander III, Nicholas II and members of their families. In

282-677: A connection among people. "And I will establish my covenant between me and you and your seed after you in their generations for an everlasting covenant, to be a God to you, and to your seed after you" . Genesis 17:7/8 " There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom; and their laws are diverse from those of every people ". Esther 3:8 "In each generation every individual should feel as though he or she had actually been redeemed from Egypt ". The Haggadah "Kol yisrael arevim zeh bazeh" – "All Israelites are sureties for one another". Talmud Shevuot 39a Today, outside Israel, it

329-465: A large-scale expedition that covered the territory from the Caspian Sea to Kashgar , creating a fund for the culture of the peoples of Central Asia . The direction was supervised by academicians S.F. Oldenburg , V.V. Bartold , V.V. Radlov . On the initiative of Radlov, the first expeditionary trips were entrusted to Dudin, who, together with Bartold, participated in archaeological expeditions to

376-587: A most valuable and plentiful archive of extremely accurate reproductions of archaeological and ethnographical objects. Therefore, it is not an overstatement to assert that, without Dudin's materials, then many of the decisive results in Central Asian research would not have been made. Dudin's numerous collections are to be found in many museums in Russia, Siberia and Ukraine. Jewish peoplehood Jewish peoplehood ( Hebrew : עמיות יהודית, Amiut Yehudit )

423-515: A nation, people, or civilization is historically accurate, and suggests a wide variety of values within the context of Judaism also. The concept of a distinctive Jewish people has been part of Jewish culture since the development of the Hebrew Bible. Throughout the Torah , Prophets and Writings, Jews are variously referred to as a congregation, a nation, children of Israel or even a kingdom, (Eda, Uma, Am, B'nai Israel, Mamlakha respectively) all implying

470-450: A priority, particularly among the young. Alongside the use of the peoplehood concept by Jewish organizations, there is a parallel growth of intellectual interest in the topic since 2000. The intellectual discussion asks: What is "Jewish Peoplehood"? What are the key characteristics that distinguish Jewish Peoplehood from other concepts or other ethnic or religious communities? The areas of agreement among Jewish intellectuals writing about

517-443: A sense of belonging to a community . It has been a driving force in the preservation of Jewish identity throughout history and continues to shape the Jewish experience today. Some modern Jewish leaders in the diaspora, particularly American Jews , found the traditional conception of Jews as a "nation among the nations" problematic, posing a challenge to integration and inviting charges of dual loyalty . The first significant use of

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564-544: A shift from the focus on Jewish nationhood. Jews have been extremely effective in sustaining a sense of joint responsibility towards their people and its members for over 2,000 years, since their displacement by the Romans, subsequent enslavement, dispersal as a refugee community throughout the world, and subsequent return to their homeland in 1948. The concepts of Jews as a nation and as a peoplehood are not necessarily at odds with one another. The very concept of defining Jews as

611-551: A significant role in the development of Western culture because of its unique relationship with Christianity , the dominant religious force in the West. The Passover sacrifice , for example, has great significance in Jewish culture . Its offering marks the precise moment of Jewish nationhood – over 3,300 years ago. In summary, Jewish nationhood is a complex and multifaceted concept that encompasses shared history, culture, religion, and

658-485: Is not easily apparent, and many diaspora Jews would deny it outright, or use the softer term "the Jewish people." But from ancient times until the French Revolution Jews were conscious of themselves as a nation, a nation dispersed in exile, and were viewed as such by the non Jewish world as well...The seemingly anomalous persistence of a Jewish national self-consciousness for almost two millennia following

705-464: Is the conception of the awareness of the underlying unity that makes an individual a part of the Jewish people . The concept of peoplehood has a double meaning. The first is descriptive, as a concept factually describing the existence of the Jews as a people , i.e., a national ethnoreligious indigenous group. The second is normative, as a value that describes the feeling of belonging and commitment to

752-409: Is the desire to find common ground upon which connections between Jews are built. The four distinct positions regarding Jewish Peoplehood: For some critics, Jewish Peoplehood is still an amorphous and abstract concept that presents an optional ideological approach towards the Jewish collective. Others wonder if it is too weak a foundation on which to base Jewish collective identity, especially since

799-546: The American Jewish Committee and many other smaller organizations are either introducing the peoplehood concept as an organizing principle in their organizations or initiating high-profile programming with an explicit focus on Jewish Peoplehood. Natan Sharansky , the Jewish Agency ’s chairman, declared that the agency’s traditional Zionist mission had outlived its usefulness. In his new capacity, he has made Israel education and promoting Jewish Peoplehood

846-693: The Ingush . At the same time, in Khorezm V.V. Ekimova has put together an Uzbek collection on the theme of silk processing. In 1937 A.S. Morozova and M.V. Sazonov studied the Turkmen Igdyr tribe. In 2007, an exhibition on the culture of the Jewish people was created, where collections on Bukharian Jews were acquired. In 2016, the World Society for the Study, Preservation and Popularization of

893-649: The Israelites and Hebrews of historical Israel and Judah , two related kingdoms that emerged in the Levant during the Iron Age. The earliest mention of Israel is inscribed on the Merneptah Stele around 1213–1203 BCE, but religious literature tells the story of Israelites going back at least as far as c. 1500 BCE. The Jewish diaspora , or exile, is a significant part of Jewish nationhood. This refers to

940-531: The Kingdom of Judah , but in the ancient sense meaning a group of people with a common history, a common destiny, and a sense of connection to one another, an ethnos . The nationhood concept adhered to the biblical and religious identification as a chosen people , a holy nation set apart from the other nations in obedience to the One God . This conception of Jewishness helped to preserve the Jewish people during

987-587: The Provisional Government of Israel proclaimed a new State of Israel. On that same date, the United States, in the person of President Truman, recognized the provisional Jewish government as the de facto authority of the Jewish state ( de jure recognition was extended on January 31, 1949). Jewish nationhood is not just about a shared history and homeland, but also about a shared culture and common tribal religion . Judaism has played

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1034-539: The diaspora , when Jews were "scattered among the nations". It was similarly invoked by the Zionist movement, which sought to Negate the Diaspora (shlilat ha'galut) by Gathering the exiled of Israel (Kibbutz Galuyot) back to their homeland, where they would achieve national self-determination . The concept of "Jewish nationhood" is deeply rooted in history and has evolved over time. The Jewish people originated from

1081-542: The "peoplehood" concept was by Mordecai Kaplan , co-founder of the Reconstructionist School of Judaism, who was searching for a term that would enable him to describe the complex nature of Jewish belonging. Once the State of Israel was founded, he rejected the concept of nationhood, as it had become too closely identified with statehood, and replaced it with the peoplehood concept. In his work Judaism as

1128-602: The 1930s, the museum received a collection of items from the traditional life of the Karakalpaks of the 19th – early 20th centuries, collected in 1927–1928. artist A.S. Melkov . In 1924–1925 F. Fielstrup formed two collections of items from the nomadic life of the Kyrgyz . D.G. Yomudskaya-Burunova was involved in the formation of the Turkmen collection. In 1934 E.N. Studenetskaya expanded the collection with household items of

1175-652: The Cultural Heritage of Uzbekistan, with the participation of the Chairman of the Board of Trustees Bakhtiyor Fazylov, the Chairman of the Scientific Council Ds.C Edward Rtveladze , as well as the Chairman of the Board of the World Society and the head of the project “Cultural Heritage of Uzbekistan” PhD Firdavs Abdukhalikov published the book-album “Cultural heritage of Uzbekistan. Collection of

1222-549: The Ethnographical Department of the Russian Museum in St. Petersburg (now an independent museum). The dedication in an issue of the museum's bulletin to his memory reads: Dudin was the first collector of material for the Ethnographical Department and also donated a large number of artefacts from his own collections, especially in its early days. Between 1900 and 1909, he aimed at making a collections of archaeological, ethnographical and photographic records of

1269-479: The Jewish people demands that religion cease to be its sole preoccupation." In the sense that existence precedes essence and life takes precedence over thought, Judaism exists for the sake of the Jewish people rather than the Jewish people existing for the sake of Judaism. Kaplan's purpose in developing the Jewish Peoplehood idea was to create a vision broad enough to include everyone who identified as

1316-508: The Jewish people. The concept of Jewish peoplehood is a paradigm shift for some in Jewish life. Insisting that the mainstream of Jewish life is focused on Jewish nationalism ( Zionism ), they argue that Jewish life should instead focus on Jewish peoplehood, however the majority of Jews see peoplehood as encompassing both Jews living inside Israel and outside in diaspora. The concept of peoplehood, or " Klal Yisrael " has permeated Jewish life for millennia, and to focus on it does not constitute

1363-692: The Kingdom of Judah were deported in 597 BCE and again in 586 BCE by the Neo-Babylonian Empire under the rule of Nebuchadnezzar II. The concept of Jewish nationhood was also pivotal in the establishment of the State of Israel . The modern political Zionist movement , which called for the establishment of a Jewish state in the land of Eretz Yisrael (lit. land of Israel) in the late 19th century. The calls for Jewish nationhood followed waves of migrations to Palestine. At midnight on May 14, 1948,

1410-527: The Russian Ethnographic Museum", which became the second volume of the project series "Cultural Heritage of Uzbekistan in Collections of the World". A documentary film was also made dedicated to the cultural heritage of Uzbekistan in the collections of the Russian Ethnographic Museum. Deputy director of the museum Alexander Mirin and deputy director for storage Natalya Prokopyeva took part in the preparation of

1457-596: The Samarkand region between 1900 and 1902. On Oldenburg's expedition to Dunhuang , Dudin took about 2,000 photographs, sketches and paintings. Many of these materials, classified by Dudin himself, have been published by the Shanghai Ancient Books Publishing House. As well as acting as photographer on the expeditions, Dudin also researched and published on the architectural remains and art of Central Asia. In 1902, Dudin founded

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1504-627: The book and film. 59°56′17″N 30°20′04″E  /  59.93806°N 30.33444°E  / 59.93806; 30.33444 Samuil Dudin Samuil Martynovich Dudin ( Russian : Самуил Мартынович Дудин , 1863–1929) was an ethnographer, photographer, artist and explorer. He was a founder of the Ethnographical Department of the Russian Museum in St. Petersburg and a member of several expeditions. Dudin

1551-545: The concept of Jewish Peoplehood point to three principles: The three unifying principles of the Jewish Peoplehood theory: In combination, these three principles imbue the Peoplehood concept with coherence and offer an added value to organizations that wish to create programs “that build Jewish Peoplehood” in a sustainable and measurable way. There are several variants of the communitarian position among intellectuals writing about Jewish Peoplehood. The common denominator

1598-571: The dispersion of Israelites or Jews out of their ancient ancestral homeland (the Land of Israel ) and their subsequent settlement in other parts of the globe. The first exile was the Assyrian exile , the expulsion from the Kingdom of Israel (Samaria) begun by Tiglath-Pileser III of Assyria in 733 BCE. The next experience of exile was the Babylonian captivity, in which portions of the population of

1645-459: The end of his life. At the same time, however, he worked in many other organisations connected to the museum and was a member of several expeditions – such as that led by Vasily Bartold in 1893 and by Sergey Oldenburg to Turfan in 1909-10 and Dunhuang in 1914–15. He was expedition leader of others (to Ukraine in 1894; to Samarkand in 1895; to Kazakhstan in 1899; and again to Samarkand in 1905 and 1908). From 1914 until his death in 1929, he

1692-399: The enrichment of the life of the individual Jew and for the spiritual greatness of the Jewish people." The definition as a civilization allows Judaism to accept the principles of unity in diversity and continuity in change. It is a reminder that Judaism consists of much that cannot be put into the category of religion in modern times, "paradoxical as it may sound, the spiritual regeneration of

1739-596: The local museum) and to study photography. In 1891, he joined the Orkhon expedition led by Vasily Radloff and after his work there he was pardoned and allowed to return to St. Petersburg. There he became a student in the Academy of Arts in the class of the painter Ilya Repin , graduating in 1898. Before this, in 1893, he had started a job in the Anthropological and Ethnological Museum in which he remained until

1786-697: The loss of its state is a fact that, rather than be dismissed, should elicit astonishment and creatively challenge any conventional definition of what constitutes a nation...In the Jewish case the essential point lies elsewhere, in the myriad ways through which Jews everywhere until modern times fused their collective memory and collective hope and focused both on what they continued to regard as their true home. Goy גוי, in Biblical Hebrew, literally means "nation", and historically Jews are most commonly described with variations of this concept. In Genesis 12:2 , God promises Avraham that his descendants will form

1833-595: The peoples of Central Asia, including the Turks, Uzbeks and Kirghiz. In the same volume Bartold said of Dudin: In general ... S. M. [Dudin] was prepared to fulfill his task [his expedition work], even more so than myself. When I prepared my expedition account, I not only used his photographs, rubbings, drafts and other materials, but also repeated descriptions of many relics from his own records which were placed by him at my full disposal. This even included descriptions of relics seen by us both. The main object of S. M.'s thoughts

1880-510: The region. Under the leadership of Radlov, Dudin drew up a travel program that received the approval of the manager of the Russian Museum, Grand Duke Georgy Mikhailovich . During the expedition, Dudin collected more than two thousand items of everyday culture of the peoples of Uzbekistan . In addition, Dudin took many photographs. Also, the Central Asian collection in 1910-1916 was replenished with Kazakh collections ( A.N. Beketov , F.F. Karavaev, V.N. Vasiliev ), correspondent V.D. Peltz collected

1927-424: The studio for over a year after finishing his formal education and receiving his degree. And Oldenburg wrote: Samuil Martynovich Dudin holds a particular place in the history of Central Asian research. He was a perspective artist, attentive observer, archaeologist and ethnographer ... His large collections joined our museum's exhibition material and, at the same time, with his pen, pencil, brush and camera he created

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1974-728: The “Russian Museum of Emperor Alexander III” and on the presentation for this purpose of the Mikhailovsky Palace acquired by the treasury with all the outbuildings, services and garden belonging to it. The museum's first exhibits were the gifts received by the Russian Tsars from peoples of Imperial Russia. These were supplemented by regular expeditions to various parts of the Russian Empire which began in 1901. Further exhibits were purchased by Nicholas II of Russia and other members of his family (as state financing

2021-517: Was a keeper in the museum's Department of Antiquities of the Orient and Western Turkestan. He produced a great amount of material from each expedition – photographs of the finds and sketches of ethnographical and archaeological objects. This material is now in the collections of many St. Petersburg museums, but is still only partially published. The photographs are especially interesting. Of particular importance are his photographs of Central Asia taken in

2068-852: Was born in 1863 in Rivne in the Kherson Governorate of the Russian Empire (nowadays in Ukraine ). His father was a village teacher and, like many other young people at that time, he became a member of a political group connected to the People's Liberty Revolution Party. He was arrested in 1884 and exiled in 1887 to Selenginsk , after which he abandoned his revolutionary activity for ever. While living in exile in Siberia, he began to collect ethnographical materials (which he later gave to

2115-860: Was not detached from the Russian Museum until 1934. When the Museum of the Peoples of the USSR in Moscow (successor to the Dashkov Museum ) was shut down in 1948, its collections were transferred to the Ethnographic Museum in Leningrad. This museum should not be confused with the much older Museum of Anthropology and Ethnography, popularly known as the Kunstkamera . In 1901–1902 Dudin made

2162-416: Was not enough to purchase new exhibits). A collection of Buddhist religious objects was acquired for the museum by Prince Esper Ukhtomsky . Prince Tenishev , a wealthy industrialist, donated to the museum the archives of his private ethnographic bureau that had been documenting the life of Russian peasants since the 19th century. The collection was not officially opened to the general public until 1923 and

2209-642: Was really the art. In his opinion, acceptance of a painter's work for the Itinerant Exhibition must be the first step on the path to fame, and he did not rate the ruling school of the Russian Academy of Arts. When the 'Itinerant School' became prominent in the Academy he became a student of the famous studio of Ilya Repin. I remember that Academician W. W. Radlov was delighted with S. M.'s actions in choosing to continue of his own free will at

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