If there had been no synagogue there,they would have had to invent it: the case of the Birobidzhan “religious community of the Judaic creed” on the threshold of perestroika

The Birobidzhan Jewish religious community, officially registered on 15 December 1946, was the only one recognised by the Soviet authorities in the USSR's Far East. During the first years of its activity the community represented a unique case – perhaps the only case in the country – of linkage between a synagogue and the Soviet party and economic establishment on the local level. However, the persecutions of the early 1950s and several anti-religious campaigns later resulted in the Birobidzhan religious community falling into to a very sorry condition. At the beginning of the 1980s, the Regional Executive Committee even decided to cancel the registration of the community and remove it from the books. At the same time, after the 1984 large-scale celebration of the 50th anniversary of the founding of the Jewish Autonomous Region (JAR), the central Soviet authorities found that Birobidzhan “clericals” could serve the purposes of the Soviet agitation and propaganda apparatus, as confirmation of the absence of any oppression of Judaism in the JAR. As a result, the chairman of the Regional Executive Committee of Russian origin was removed from his position and a new chairman of Jewish origin was appointed. Furthermore, for the first time in decades, not counting the construction of the temporary synagogue at the Olympic village in Moscow in 1980, Soviet municipal authorities took an active part in the establishment of a Jewish house of worship.     

Willingness to Participate in Organ Donation Among Black Seventh-Day Adventist College Students

Objective and Participants: The authors studied a group of black and white Seventh-Day Adventist (SDA) college students (N = 334) to compare the power of religious socialization with racial socialization. Methods: The authors compared the levels of willingness to donate organs between black and nonblack students in an availability sample. Results: Black SDA college students were significantly more likely than white SDA students or SDA students of other races to perceive racism in the healthcare system and to believe that doctors would not make heroic efforts to save their lives if they knew they were organ donors; they were 66.9% less likely to donate organs than were white SDA students or SDA students of other races. Conclusions: Despite a common religion with a purposive indoctrination, the racial socialization of black SDA students exerted a stronger influence on willingness to participate in organ donation than did that of white students and students of other races within this religion.