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Author(s): Staetsky, L. Daniel
Date: 2017
Abstract: This study takes an in-depth look at attitudes towards Jews and Israel among the population of Great Britain, both across society as a whole, and in key subgroups within the population, notably the far-left, the far-right, Christians and Muslims.

It introduces the concept of the ‘elastic view’ of antisemitism, arguing that as antisemitism is an attitude, it exists at different scales and levels of intensity. Thus no single figure can capture the level of antisemitism in society, and all figures need to be carefully explained and understood.

It finds that only a small proportion of British adults can be categorised as ‘hard-core’ antisemites – approximately 2% – yet antisemitic ideas can be found at varying degrees of intensity across 30% of British society. Whilst this categorically does not mean that 30% of the British population is antisemitic, it does demonstrate the outer boundary of the extent to which antisemitic ideas live and breathe in British society. As such, it goes some way towards explaining why British Jews appear to be so concerned about antisemitism, as the likelihood of them encountering an antisemitic idea is much higher than that suggested by simple measures of antisemitic individuals. In this way, the research draws an important distinction between ‘counting antisemites’ and ‘measuring antisemitism’ – the counts for each are very different from one another, and have important implications for how one tackles antisemitism going forward.

The research finds that levels of anti-Israelism are considerably higher than levels of anti-Jewish feeling, and that the two attitudes exist both independently of one another and separately. However, the research also demonstrates that the greater the intensity of anti-Israel attitude, the more likely it is to be accompanied by antisemitic attitudes as well.

Looking at subgroups within the population, the report finds that levels of antisemitism and anti-Israelism among Christians are no different from those found across society as a whole, but among Muslims they are considerably higher on both counts. On the political spectrum, levels of antisemitism are found to be highest among the far-right, and levels of anti-Israelism are heightened across all parts of the left-wing, but particularly on the far-left. In all cases, the higher the level of anti-Israelism, the more likely it is to be accompanied by antisemitism. Yet, importantly, most of the antisemitism found in British society exists outside of these three groups – the far-left, far-right and Muslims; even at its most heightened levels of intensity, only about 15% of it can be accounted for by them.
Author(s): Woolfson, Shivaun
Date: 2014
Date: 2017
Abstract: This study, which was produced by JPR on behalf of the Board of Deputies of British Jews, takes an in-depth statistical look at synagogue membership figures in the UK. Synagogue membership data have been gathered and analysed consistently over several decades, and constitute the best measure of Jewish communal affiliation in the UK that exists. They provide the only consistent indicator of patterns of Jewish affiliation and belonging over time, and are thus of particular interest to community leaders and planners.

The report, authored by JPR researchers Dr Donatella Casale Mashiah and Dr Jonathan Boyd, finds that despite the fact that there are now 454 synagogues in the UK – the largest number ever recorded – synagogue membership numbers have dropped below 80,000 households for the first time since records began. Indeed, there has been a 20% decline over a quarter of a century, and a 4% decline since the last such report was published in 2010.

However, the overall decline masks important developments at a denominational level. Critically, the sector that has declined most sharply is central Orthodoxy – broadly understood as the United Synagogue, the Federation and various independent modern Orthodox synagogues dotted around the country – which collectively have seen a 37% drop since 1990. This decline is partly due to disaffection, but it has also been driven considerably by natural decrease – more members dying than being born.

In contrast, membership of strictly Orthodox synagogues is growing. Indeed, it has grown dramatically over time – by 139% since 1990. A generation ago, the strictly Orthodox comprised 4.5% of all synagogue members households; today they comprise 13.5%. This growth is driven almost exclusively by demographic forces – particularly, high birth rates in this sector of the community.

Taken as a whole, Liberal, Reform and Masorti figures have been fairly stable over time. Liberal and Reform have both declined slightly since 1990, whereas Masorti has grown, albeit from a lower base. But this overall picture of stability is somewhat misleading: in reality, Liberal and Reform synagogues are both losing members at a similar rate to the central Orthodox ones, but unlike those central Orthodox ones, they are also attracting members from their religious ‘right’ to offset those losses.
Author(s): Graham, David
Date: 2016
Abstract: Intermarriage has long been a concern for Jewish community leaders and members. Many have commonly interpreted it as deeply corrosive to Judaism, arguing that it erodes Jewish identity and causes the contraction of the Jewish population. Yet, remarkably, much of the debate about intermarriage in the UK has been based on American Jewish statistics, and an assumption that the situation there either mirrors reality in Britain, or foretells the probable and almost inevitable future of the UK Jewish community.

This report, Jews in couples: Marriage, intermarriage, cohabitation and divorce in Britain, written by JPR Senior Research Fellow, Dr David Graham, is the first dedicated study of the topic that has ever been published about Jews in Britain. By assessing intermarriage in the wider context of partnerships more generally, and by drawing on high quality data from JPR’s own survey and from national census data, it is arguably one of the most robust studies of these topics produced anywhere.

Importantly, it estimates that the intermarriage rate in Britain currently stands at 26%, which is dramatically lower than the equivalent figure of 58% for the United States. Moreover, it shows that the rate has only climbed very slowly in Britain since the early 1980s, when it stood at 23%.

Nevertheless, it is unforgiving in its assessment of the effects of intermarriage on Jewish life. It finds that, whereas more or less all children of in-married Jewish couples are raised as Jews, this is the case for only a third of the children of intermarried couples. It also demonstrates that intermarried Jews exhibit far weaker levels of Jewish practice than in-married Jews on all measures investigated.

Beyond intermarriage, the report also explores the topics of divorce, cohabitation and same-sex couples. It finds that Jews are less likely to be divorced than the British population in general, but that the toll that divorce takes on women is notably greater than on men; that there has been a 17% rise over the course of the past decade in the number of Jews cohabiting, and that one in three Jews in their late 20s currently cohabits with their partner; and that just over 2,200 Jews live in same-sex couples, or 1.8% of all Jews in partnerships.
Author(s): Myers, Jo-Ann
Date: 2016
Abstract: Most Jewish day schools in the United Kingdom underperform in the teaching and
learning of Hebrew. Indeed, prominent figures in the UK Jewish establishment have
singled out the teaching of Ivrit (Modern Hebrew) in Jewish day schools as in need of
improvement. Former Chief Rabbi Lord Sacks argues that whilst children are undoubtedly
better educated Jewishly now than in the past, many challenges remain.
I contend that the physical separation between the Jewish Studies and the Hebrew
departments in Jewish day schools does a disservice to both by shutting the door to
crucial teaching and learning opportunities of Hebrew. I recommend that Jewish day
schools should be working towards breaking down these ‘barriers’. In the present
research, I address this issue from the perspective of my own interest, namely Hebrew
pedagogy. My research investigates the extent to which creating connections between
Biblical Hebrew and Modern Hebrew can enhance the teaching and learning of Hebrew in
Jewish day schools.
I employ an Action Research methodology within the context of a case study using
elements of Appreciative Inquiry and written through the lens of Autoethnography. From a
theoretical perspective, I draw on research regarding second and foreign language
acquisition and suggest that Ivrit cannot be separated from its religious, cultural and
historic framework. That is, while Hebrew is taught in the United Kingdom as a Modern
Foreign Language, I propose that we are in fact teaching a cultural language. This term
more aptly describes a modern living language bound up in a particular religion, culture
and time, as is Ivrit. Using the Hebrew root letters as the route to link Biblical and Modern
Hebrew, my research demonstrates that this integration can enhance the teaching and
learning of both. My case study shows that schools and teachers who choose to integrate
Biblical and Modern Hebrew can successfully embrace educational change, a process
which will require them to confront their belief systems as well as accepting new teaching
approaches and materials.
The Hebrew language has evolved, survived and thrived over the millennia and for me it is
the essence of Jewish survival.
Date: 2016
Abstract: Though the exclusion of contemporary Orthodox Jewish women from active roles in public worship and other central religious activities has been condemned as patriarchal oppression by feminists and lauded as freeing women for sacred domestic duties by Orthodox apologists, little research has been carried out on Orthodox women’s religious lives and self-understanding. This study uses participant observation, semi-structured interviews, and monitoring of community email lists and media to document women’s religious activities in London; to investigate the constraints that shape these activities; and to examine women’s exercise of agency and creativity within these constraints to shape a rich, changing, and sometimes contested set of spiritual opportunities. The study examines four spheres of action, defined by the intersection of two axes: communal-individual arenas and culturally sanctioned-innovative practices. Alongside culturally sanctioned activity such as synagogue attendance and observance of the sexual purity system, innovative and hitherto unknown practices such as berakhah (blessing) parties exist, besides more controversial attempts to participate in public worship, both in women-only services and mixed services (partnership minyanim). The patterns and transmission of women’s individual customs are also examined, elucidating their religious significance for women. In addition to recording new practices, the study documents two periods of accelerated change, in the early 1990s and from 2005 onwards. It suggests that Orthodox women may be divided into three permeable groups—haredi (ultra-Orthodox’), identitarian/traditionalist, and Modern Orthodox—and examines the worldviews and innovative techniques displayed by each group. Factors such as education, community pressure, and norms of the non-Jewish community combine with differing group outlooks to give a nuanced explanation of the rich variation within Orthodox women’s religious lives. The study provides a basis for cross-communal research into Jewish women’s spirituality and models the complex interplay and impact of social and personal factors on religious life.
Date: 2013
Date: 2014
Abstract: In what ways do Jewish and Muslim faith schools in Britain play a role in promoting and contributing to community cohesion? What 21st-century skills around intercultural understanding do they foster?
This book examines the nuances of faith in school settings and draws on a case study of Jewish and Muslim faith schools. The authors show how these institutions play a role in sustaining their own religious heritage while also engaging with, and providing a place of safety from, the wider community. It sets this case study approach within an historical perspective on faith schools and their relationship with the state in the UK and Europe, and gives an overview of key debates on faith schools. Finally, it examines practical curricula suggestions that all schools can adopt to develop skills around tolerance and engagement to prepare students to live and lead in a diverse 21st century. The book conveys:

• the experiences of some Jewish and Muslim schools within England gathered from one-to-one interviews with teachers, parents, and community representatives, and from focus groups with children;
• a more detailed understanding of Jewish and Muslim concepts of community;
• perceptions of anti-Semitism and Islamophobia;
• alternatives for preparing children with the skills and knowledge needed in the 21st century; and
• the implications for policy and practice in faith schools and those not characterized by a religious ethos or affiliation.

This publication is for school leaders, teachers, teacher trainers, students, and parents. It will also interest government and non-government bodies relating to race relations and education

- See more at: https://www.ucl-ioe-press.com/books/faith-in-education/reaching-in-reaching-out/#sthash.l7da6c8n.dpuf
Author(s): Roth, David
Date: 2010
Abstract: This study is focused at understanding what is motivating children towards learning in a religious Jewish school? This particular context has the distinctive feature of a dual curriculum, namely the National Curriculum and a Jewish Studies curriculum. Given the span of learning which takes place in this educational context the researcher was interested to explore the motivational forces apparent in the school as perceived by school staff and children with relation to both curricula. A further interest was to explore whether 'learning' situated in a distinctive value-based context couched in a set of religious beliefs would impact on children's motivational orientations towards learning. Despite the numerous motivational theories which have developed and been applied to educational contexts over the last fifty years, the school researched is situated as part of a closed community where no significant research has taken place. Given the unique features of this educational setting the research has been conducted in a context-specific way. Framed in Constructivist Grounded Theory methodology (Charmaz 2006) the researcher has collected and analysed data, and being part of this community has been able to organise and interpret the generated themes underlying the motivational orientations which are dynamic in this community. Consistent with Grounded Theory methodology the theoretical framework was constructed through a rigorous analysis and organisation of data in a bottom-up way which lead to the following formulation: 'In the context of a religious Jewish school, learning is reinforced at every level as being of ultimate value'. This grounded theory was further broken down in terms of understanding its psychological underpinnings, drawing from social learning theory, ecosystemic perspective and moral psychology. This was further unpicked in terms of the Jewish literature pertaining to motivation and learning and in particular to its emphasis on the notion of respect to significant others and its impact on children's adaptation to cultural and religious influences. Apart from the fact that children are motivated towards learning in individual ways, this study highlights the impact of societal and systemic influences on motivational orientations towards learning. Although this has been demonstrated in a particular context, the researcher advocates the position that any school by virtue of being a social context will have environmental influences operating at a systemic level. Therefore, the findings generated from this study are shown to be generalisable to other educational contexts as well. Following the call of the Every Child Matters (2003) agenda, to improve the five major outcomes for children, it is fundamentally important to ensure that children are motivated to learn. It is hoped that this study which can be considered as a preliminary study of 'the influence of social processes on motivation' will be replicated across respective communities and educational contexts to demonstrate what the impact of these social processes are and how children's engagement and motivation towards learning can be enhanced.
Author(s): Tkachenko, Paul
Date: 2013
Abstract: The Real Deal is a term often used by musicians to describe people they perceive to be more authentic than them. Over the past seven or eight years, I have performed music from Eastern Europe, the Balkans, Turkey and beyond under the umbrella of World Music in one of the most cosmopolitan cities in the world: London. As I negotiated my way onto this scene and played with some of the finest musicians, I became increasingly aware of those I felt to be the Real Deal. I also began to feel that, in certain circumstances, I may also have appeared to be the Real Deal to others. Many of the musicians on this scene had begun their foray into these diverse styles with klezmer and it is this style that I explore most with relation to the Real Deal. As klezmer is a Jewish music style not played, or even enjoyed, by all Jews, this makes notions of the Real Deal much more ambiguous.

This thesis examines the movable perception that is the Real Deal and the complex interplay that results between musicians. Through discussions with twenty musicians with whom I have played regularly, I discussed the Real Deal and how it affects the way we work. Although half of the musicians self-identified as being Jewish and the other half did not, this became only one factor in the complex negotiations involved in professional music making. The often amusing anecdotes of mistaken identity that we shared raised fundamental questions about our stage performances.

I examine the complex issues surrounding klezmer as a style of music and the unique scene that has developed from the American revival in London. I consider the role of the Jewish Music Institute and how it serves the Jewish community and professional musicians in London and beyond. Finally, I assess how my discussions with musicians and the Jewish Music Institute have not only changed and shaped this evolving scene, but forced me to question my own attitudes and practice.
Author(s): Lewkowicz, Bea
Date: 1999
Abstract: This study is an ethnographic account of the Jewish community of Thessaloniki and a description and analysis of oral histories gathered during my fieldwork in 1994. The thesis looks at the intersection of history, memory, and identity by analysing how identities and memories are shaped by historical experiences and how identities shape memories of historical experiences. Thessaloniki has undergone tremendous changes in the twentieth century. The demographic, political, and architectural landscape has radically altered. In the context of my thesis, the most relevant changes concern the ethnic and religious composition of Thessaloniki's population, the city's incorporation into the Greek nation-state (1912), the subsequent introduction of nationalism, and the annihilation of 48,000 Salonikan Jews during the Second World War. The thesis explores how these historical changes and 'events' are represented in individual narratives of Jews in Thessaloniki and in the realm of Jewish communal memory, how these historical changes have affected the formulations of Jewish communal and individual identity and memory, and how Jewish memory relates to the general landscape of memory in contemporary Greece. In chapters one and two, I discuss the theoretical framework and methodology of this thesis. Discussions on ethnicity, nationalism, memory, and certain themes of the 'anthropology of Greece' form the theoretical background of this study. The methodology applied consists of ethnographic fieldwork and in-depth interviewing. Chapter three presents a historical overview of the history of Thessaloniki and its Jewish community, and discusses the position of minorities in contemporary Greece. I describe the current structure and organisation of the community and look at some demographic developments of the Salonikan Jewish population in chapter four. I then proceed to a detailed account of the interviews which constitutes the main part of the thesis. Chapter five deals with the pre-war past, chapters six and seven with the experience of the war, and chapter eight with the post-war period. In chapter nine I look at perception of boundaries and notions of 'us' and 'them' among Salonikan Jews. In the conclusions, I examine the changes of post-war Jewish memorial practices in the context of the changing 'memory-scape' of the city of Thessaloniki.
Author(s): Pinner, Hana
Date: 2006
Abstract: This philosophy addresses the complex educational issues arising in Anglo-Jewish education catering for a community which is rooted in two cultures: the Jewish-Orthodox and the Western-liberal, a community that incorporates all aspects of Western culture that do not conflict with Jewish law or its value system. Underpinned by diverse ontologies and epistemologies these cultures differ in many aspects, most significantly for educators, in their value systems and therefore in the hermeneutic understanding of the "excellences" to be designated as ultimate and proximate aims for the education. Whereas the liberal Western culture endorses anti-authoritarian, individual autonomy, the Jewish thesis endorses such only in areas for which Jewish law has not legislated. For all other, free choices are to be exercised against the divinely commanded value system. The National Curriculum, through which secular subjects are delivered, and Judaism both require holism in education. In both, all knowledge is to serve also as a vehicle for pupils' overall personal and social growth: the cognitive/intellectual, ethical, spiritual and physical. Since holism necessarily has to be governed by an overall organic quality of wholeness, in which all the educational aims permeate every area of education, it is axiomatic that contradictions in the aims cannot be accommodated within any specific educational structure. This unitary philosophy responds to the requirements of holism by establishing an educational structure which, in itself, is free of conflict. This is achievable due to the liberal National Curriculum's acceptance, qua being liberal, of non-public values to overlay the statutory political ones in the entire school's curriculum — which, for Jewish education is the Halakhic value system. A conflict-free philosophy, however, does not guarantee conflict-free development of pupils who live their lives within both the Jewish thesis and the all pervasive, multi-media imposed Western culture. The unitary philosophy sets out strategies for dealing with these conflicts within carefully structured programmes.
Author(s): Law, Lisa
Date: 2003
Abstract: Much research recognises the clinical value of considering clients' cultural context. 'Cultural competence' may be considered the balance between sensitive practice and an awareness about particular cultural groups. 'Jewishness' is a powerful influence on the majority of Jewish people, regardless of religiosity. Jewishness incorporates more than Judaism, for example, it includes Jewish history, ethnicity and culture. This research aims to help therapists work with Jewish families by familiarising them with aspects of Jewishness, in order to gain insight to the 'lived experience' of contemporary, British, Jewish families, so as to consider the potential clinical implications of Jewishness and develop cultural competence. Semi-structured interviews were conducted with eight British-born, culturally, rather than religiously, Jewish mothers aged between 30 and 39. The interview transcripts were analysed using an Interpretative Phenomenological Analysis methodology. Ten themes (^entity', Tradition and Culture', 'Characteristics', 'Family', 'Community', 'Continuity', 'Difference and Similarity', 'Fear', 'Feelings' and 'Services') were derived from the analysis and considered in terms of clinical implications. For example, the women spoke about a (sometimes) inexplicable 'bicultural' identity and the significant impact of Jewish history. These issues may inhibit Jewish clients from speaking about the relevance of their Jewishness with non-Jewish therapists. Suggestions were made for developing a Jewish cultural, historical and political perspective, so that beliefs, behaviours and characteristics are not misinterpreted and 'therapeutic safety' for Jewish clients is maximised. Other recommendations included using cultural consultants and adopting a systemic framework. Issues that may be particularly difficult for Jewish families were discussed and recommendations for future research made.
Author(s): Abramson, Sarah J.
Date: 2010
Abstract: This dissertation is an exploration of the ways in which Jewish youth movements create, recreate and re-envision wider Jewish communal norms relating to authenticity, or what it means to be a `real' or `legitimate' Jew. The culmination of thirteen months participant observation fieldwork within one Jewish youth movement, as well as interviews with other youth movement leaders and archival research of one prominent British Jewish newspaper, I argue that the modem Orthodox Jewish Establishment in the United Kingdom has a strong grip on the concept of authenticity. The stakes for maintaining control over the boundary between the authentic and the inauthentic are high, as British Jewry is shrinking rapidly and education has been identified as the primary means by which to secure communal continuity. Consequently, Jewish formal education often supports particular (Orthodox) interpretations of Jewish authenticity, specifically in relation to communal pluralism, appropriate gender identifications and relationships with Zionism. However, these Orthodox expectations of authenticity are often incompatible with how many young British Jews today lead their lives. Youth movements are key sites in which the battle for continuity is being waged; British Jewish youth movements aim to create informal education agendas that inspire young people to create lifelong affiliations with Judaism. I contend that informal education has the necessary flexibility to disrupt (and thus redefine) the boundaries of Jewish authenticity. Specifically, the very pillars of Orthodox authenticity (pluralism, gender and Zionism) are beginning to be (re)- constructed in new and innovative ways by some movements. It is in this space, created through the negotiation of a movement's ethos and its simultaneous obligation to, or disregard for, communal (Orthodox) expectations, that the validation of `alternative' performances of Judaism is possible. In turn, such validation helps to associate authenticity with a fluid and context- dependent belief system that is more likely to secure communal continuity than the exclusive Orthodox system currently so predominant.
Author(s): Moshkovitz, Yuval
Date: 2014
Abstract: This is a psychosocial research project investigating ‘national identity’ amongst middle class Jewish-Israelis in Britain. Its aim is to map key contents and highlight social categories that subjects draw on in their construction of ‘national identity’ and to study how they negotiate these categories and contents when narrating a story of ‘who they are’ as Israelis in Britain. The first part of the thesis provides historical and theoretical background to the study of national identities, with a focus on Jewish-Israeli identity in the context of Zionism. An empirical study is then presented, in which twelve Israelis living in London were interviewed in depth about their views on Israeli national identity, what it meant personally to them to be ‘an Israeli’, and what it meant to be ‘an Israeli in London’. Interviews were transcribed and a critical narrative approach was used to analyze the resulting texts, taking account of reflexive interview processes as well as exploring links with the broader cultural and political context. The findings reveal the elasticity and fluidity of ‘Israeli identity’. Subjects drew on a shared cultural reservoir - Zionist images, preconceptions and signifiers - to describe their personalized experience of belonging to or alienation from an acceptable notion of ‘Israeliness’ while living abroad. ‘Israeli identity’ was constructed against stereotypical images of ‘the others’ which, at times, applied racist discourse. Subjects constructed ‘Israeliness’ differently depending on the context they referred to (e.g. Israeli or British society). Each context had its distinct ‘others’. Within the British context Israeliness was constructed against the images of ‘the local Jews’, the ‘English’ and the ‘local Arabs and Muslims’. Constructing an Israeli identity was also influenced by the social position that subjects were implicated in, in relation to their class, ethnicity, gender, or occupation. This also shaped their experience of dislocation in Britain. Most of the participants conformed with a mainstream perspective on Israeli nationalism and refrained from criticizing it. This was interpreted as a discourse reflecting their privileged socio-cultural position in Israel and their commitment to a Zionist ethos which condemns emigration. Such a portrayal of Israeliness both initiated and contributed to a sense of unsettledness characteristic of this middle-class group. Subjects moved back and forth between two identificatory positions (‘Ha’aretz’ and ‘Israel’) as their points of identification constantly changed. The research contributes to the analysis of nationalism phenomena and associated concepts such as diaspora and belonging among a middle class group of migrants. It outlines cultural, material and political forces that sustain nationalism yet also demonstrates ways through which subjects negotiate or resist the discourses and social categories offered to them for the construction of a ‘national identity’.
Author(s): Boyd, Jonathan
Date: 2016
Abstract: This study, financed by the Union of Jewish Students (UJS) and supported by UJS and the United Jewish Israel Appeal (UJIA), is based on qualitative data gathered in focus groups held in early 2016 in several UK cities, and was designed to help UJS to refine its strategic priorities. It builds on the findings of the 2011 JPR study of Jewish students, the first in-depth look at Jewish student life in the UK.

The report highlights how key components of providing for Jewish students’ needs involve ensuring that the religiously observant are able to live full Jewish lives at university, and creating multiple frameworks for all Jewish students to explore what it means to be Jewish in an open, non-judgemental and thoughtful manner.

The report is published at a time of heightened concern about life on campus for Jewish students following violent protests at King’s College London and University College London in January and October respectively, and a reported increase in antisemitic incidents on campus in the first six months of this year.

The research finds that Jewish students rarely encounter traditional antisemitism at Britain’s universities, but notes that discourse about Israel and Zionism on campus can often be aggressive, intimidating and toxic, leaving some Jewish students frightened, angry and confused. It also includes some evidence of Jewish students being cautious about revealing their Jewish identity in public, and particularly any connections they may have with Israel. Nevertheless, it indicates that their general interactions with non-Jews on campus are typically positive, with open interest and even a desire to be included in Jewish events not uncommon.

The study highlights the importance of community in Jewish student life, and the role that Jewish Societies play in providing a home from home. It argues that JSocs should see themselves as surrogate Jewish communities, working year-on-year to create models of community that are warm, engaging and non-judgemental.
Date: 2007
Abstract: The Community Engagement Programme has been part of Department of Health (DH) and
National Institute for Mental Health England (NIMHE) scheme, administered by the University of
Central Lancashire (UCLAN) through its Centre for Ethnicity and Health. In this round the over
arching aims were governed by central government priorities of Delivering Race Equality (RRE), to
enable Black and Minority Ethnic (BME) community groups across the country to engage
community members (and not academics) in conducting their own research projects in relation to
mental health and race equality. As a direct result of this programme invaluable data, attitudes and
behaviours have been unearthed on the issue of mental health. Additionally in the process, many
"ordinary" community members have been given a unique opportunity to become part of the
academic world, learning about the planning, execution and actual research of the issues at hand
and some have also taken up the wonderful opportunity of qualifying in basic level research. In
respect of this report the BME was the Ultra Orthodox Jewish Community of Stamford Hill in North
London. The project was undertaken by Talking Matters, predominantly with its clients who use the
counselling and therapeutic services in its London office (there is also a Salford office). This was in
the heartland of the Chassidic community, reknown all over the world for its insular way of life,
even among other Orthodox Jewish Communities (OJC). Most of the OJC lives in the London
Borough of Hackney with about 10% in the south of Haringey.
Date: 2017
Author(s): Sion, Brigitte
Date: 2016
Abstract: The goals of the Foundation in conducting this survey were manifold:
we aimed to generate a comprehensive picture of the Jewish museum
landscape across Europe, and to identify the most pressing issues,
challenges and needs faced by these institutions. We wanted to learn about
the mission, philosophy and methodology of Jewish museums, and better
understand their role and position in the cultural and educational realm at
large. We were also interested in the level of professionalization of Jewish
museums, both in staff training, collection preservation and cataloguing,
management, and the ways in which Jewish museums communicate and
arrange partnerships with one another. With a better understanding of
these issues, we want now to assess the resources needed and the funding
priorities for the next five to ten years.

The questionnaire was sent to 120 institutions in 34 countries and we
received 64 completed forms from 30 countries. The questions addressed
eleven broad topics: organisation, collections, permanent and temporary
exhibitions, facility, visitor services, public programmes, visitor
demographics, marketing and PR, finances, future plans and needs.

This diverse sample enabled us to get, for the first time, a quasicomprehensive
picture of the Jewish museum landscape in Europe, from
small community museums to landmarks of “starchitecture;” from
institutions boasting thousands of rare objects to others mostly text
panels- or technology-based; from museums employing scores of
professional staff and interns to synagogues-turned-exhibition halls run by
volunteers for a few hours a month. That was precisely the challenge: the
large and numerous discrepancies between institutions, depending on their
location, their financial and human resources, their political and economic
context, the type of visitors they receive, and other contextual
considerations.

The results point to four major findings:
1. Transition from museums to multi-purpose hubs;
2. Lack of collaboration and partnerships;
3. Tension between particularistic and universalistic missions;
4. Increasing need to serve a diverse audience.
Date: 2017
Date: 2016
Abstract: The number of Jewish children in Jewish schools has almost doubled since the mid-1990s, rising from 16,700 then to over 30,000 now, while the number of Jewish schools has jumped from 62 to 139 over the same period.

The report is the first in a series of studies being produced by the new partnership between the Board of Deputies of British Jews and the Institute for Jewish Policy Research, cooperating on the collection, analysis and publication of key community statistics.

The results of the study show that the majority of the 30,900 Jewish children studying in Jewish schools in 2014/15 were in haredi schools (17,500, or 57%), whilst the remainder (13,400, or 43%) were in mainstream schools. Twenty years ago, the equivalent proportions were 45% strictly Orthodox, 55% mainstream. The shifting balance provides further evidence of the changing composition of the British Jewish community.

The growth in the haredi sector is particularly striking. There are three times as many haredi schools in the UK today as there were twenty years ago, educating 10,000 more children between them.

However, the overall increase in enrolment is not exclusively due to the growth of the haredi population. A significant part of the upsurge can also be explained by developments in the non-haredi or ‘mainstream’ sector.

More than four out of ten mainstream Jewish school-age children are now studying in Jewish schools, compared with just a quarter twenty years ago. In numerical terms, that constitutes an increase of over 4,000 children. To accommodate this increase, there are 11 more Jewish schools operating in the mainstream sector than there were in the mid-1990s. Collectively, about 85% of all pupils studying in them are Jewish.

From a geographical perspective, Jewish pupil enrolment in mainstream schools in London and the surrounding areas has been growing steadily over the past twenty years, increasing by 72% since the mid-1990s. By contrast, Jewish pupil enrolment in mainstream Jewish schools outside of London has declined by 23% over the same period. In short, the mainstream Jewish school sector has become increasingly London-centric.

The geographical dynamics are very different in the haredi sector. Whilst the majority of pupils in the strictly Orthodox sector are still attending schools in London, the number in Manchester has more than trebled over the past twenty years, and the city has increased its share of haredi pupils from one in five to one in four of the total. Thus, numbers in the haredi school sector reveal a shift towards Manchester.
Date: 2017
Abstract: This report summarises the findings of a survey of Jewish students conducted by NUS between November 2016 and February 2017. It aimed to take stock of the experience of Jewish students in higher education at a time when the number of recorded antisemitic incidents has increased, both on and off campus, and because it is critical that NUS, students’ unions, universities and the wider higher education sector understand the needs of Jewish students.

Some 485 self-defining Jewish students responded to the survey. The vast majority of the respondents were in full time education (96 per cent), aged 17-24 (91per cent), studying at undergraduate level (86 per cent) and were UK citizens (87 per cent).

The key findings of the report can be summarised as follows:

Provision:
• A plurality of students reported there was no kosher food on or near campus (42 per cent)
• The majority of students surveyed disagreed or strongly disagreed that their university avoids scheduling classes and exams during Sabbath and Jewish religious festivals (59 per cent).

Academic coverage of Judaism:
A plurality of students surveyed either agreed or strongly agreed that:
• They feel comfortable with the way in which issues relating to Jewish people/Judaism are covered in class (36 per cent).
The majority of students surveyed either agreed or strongly agreed that:
• They have not experienced negative issues in classes related to Judaism (57 per cent).

Engagement with Students’ Unions:
• Respondents showed a high level of engagement with their students’ unions including being members of a society
or a sports club (69 per cent) and voting in student elections (75 per cent)
• Almost half of students felt they were always or usually able to participate in student politics (47 per cent).
A plurality or the majority of students surveyed either disagreed or strongly disagreed that:
• As a Jewish student they felt their SU understands their needs (43 per cent)
• As a Jewish student they feel represented by their SU (51 per cent).
• Their SU policy reflects the views of Jewish students (45 per cent).

Engagement with NUS:
• Almost half of students surveyed either disagreed or strongly disagreed that they would feel comfortable attending NUS events (49 per cent)
• Two fifths either disagreed or strongly disagreed that they would feel comfortable engaging in NUS policymaking processes (42 per cent)
• The majority of students either disagreed or strongly disagreed that NUS would respond appropriately to allegations of antisemitism if they arose (65 per cent).

Israel/Palestine:
• In an academic context, over half of students surveyed agreed or strongly agreed that they felt comfortable engaging in debate on Israel/Palestine (55 per cent).
Either a plurality or the majority of students surveyed disagreed or strongly disagreed that:
• As a Jew they felt confident to voice their opinions on Israel/Palestine in class (45 per cent)
• They felt comfortable engaging in debate on Israel/Palestine in their SUs or in a society context (54 per cent)
• They felt comfortable engaging in debate on Israel/Palestine on campus (50 per cent)
• The vast majority of students whose Students’ Union had a BDS policy or campaign did not feel comfortable or comfortable at all with it (68 per cent).

Hate Crime:
The majority of students surveyed:
• Were not very or not at all worried about being subject to verbal abuse, physical attack, vandalism, property damage or theft because of their Jewish belief (73 per cent)
• Had not experienced any crime whilst they have been students at their current place of study (65 per cent)
• Over a quarter have experienced personal abuse through social media or other communication (28 per cent)
• Of those who had experienced crime the majority believed these incidents were motivated by the perpetrator’s prejudice
towards them based on their Jewish belief (66 per cent).

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