The Formation of a Refusenik Community
Andropov and Gromyko’s note to the CPSU Central Committee from June 10, 1968 indicates that the regime initially intended to issue exit visas only for elderly people without a specialized education. An exception was made for “nationally oriented individuals and religious fanatics who exerted a harmful influence on their milieu.” Under the pressure of worldwide public opinion, the KGB gradually expanded the circle of those permitted to leave. People with a higher education and academic degrees, however, faced a variety of additional obstacles and they often received refusals under farfetched pretexts such as secrecy considerations, the undesirability of their departure, or the opposition of relatives. This restrictive policy led to the formation of a group of people consisting of many talented and educated individuals sharing common goals and problems, which, in turn, facilitated the qualitative and quantitative development of the Zionist movement.
Refuseniks were preoccupied not only with the aliya struggle; they had to make a living somehow (after having, in most cases, lost their jobs), maintain their families, and raise and educate their children while protecting them from the harassment that their parents endured. They also had to prepare for life in Israel, study Hebrew, try to maintain their professional level, and do many other things. Dealing with all these issues became particularly urgent when it became clear that life in refusal could last many years. The refusenik community was formed gradually in response to the need to find solutions to these problems.
Those who wound up as refuseniks underwent amazing changes. Rejected by Soviet society, they ceased to be guided by its false socials norms, threw off the stifling totalitarian chains, and became inwardly free. Indeed, one facet of refusenik life was the constant persecution and defamation, but the other facet was the struggle for the right ─ even in refusal ─ to live a Jewish national life. Life in refusal became a fruitful basis for the development of various Jewish educational institutions, mutual help societies, and a samizdat press. Refusenik scientists established scientific, engineering, legal, and linguistic seminars and cultural and historical societies. Groups offering support to prisoners of Zion and their families arose. Kindergartens, Sunday schools, and amateur Jewish theater activity were organized. A religious renaissance blossomed.
In every sphere of refusenik life leaders emerged who acquired the necessary experience and connections and attained prominence. Western Jews did everything possible to provide the necessary social, political, and material support for the national initiatives, thus enabling the refusenik community to hold out in the struggle.
Chapter 21: Seminars: The New Battle Front
Chapter 22: The Group of Demonstrators
Chapter 23: The Religious Revival
Chapter 24: The Refusenik Children