Abstract: Evaluative research in Jewish education often adopts a “silver bullet” approach, attributing identity outcomes to single programs or interventions. This article advances an ecosystem framework that situates Jewish schooling, family upbringing, and peer networks within their wider communal and societal contexts. Drawing on hierarchical regression analyses of large-scale survey data (n = 21,260) from four Jewish diaspora communities, we find that the impact of Jewish education depends on its interaction with family background, social capital, and national setting. Jewish identity thus emerges as a cumulative and relational process rather than the product of discrete experiences. These findings underscore the limitations of single-country studies, which often generalize about Jewish identity formation without considering the structural and contextual differences that shape communal life in different national settings. The findings also extend sociological theories of social capital, cultural capital, and the life course, offering new insight into how educational, familial, and communal forces together sustain Jewish identity in diaspora.
Abstract: Religious (de)conversion trajectories often involve shifts in social networks, both within and outside religious communities. This paper explores two key aspects: first, the strategies used by (de)converts in Flanders (Belgium) to communicate their (de)conversion, and second, how they experienced the reactions of their social networks, shaped by the organization of their religious groups. Based on 43 in-depth interviews with individuals who have recently (de)converted from and to Islam, Christianity, Judaism, or a secular worldview, the thematic analysis shows that most participants revealed their (de)conversion gradually, often anticipating reactions. Some led “two lives” to maintain harmony with family and social networks, seeing this as an act of love. While some relationships were disrupted, many were eventually restored. Notably, differences in communication strategies and social reactions were found depending on the structure and nature of the religious groups involved.
Topics: Health, Main Topic: Other, Jewish Organisations, Haredi / Strictly Orthodox Jews, Inequality, Coronavirus/Covid, Comparisons with other communities, Evaluation, Health Education, Interviews, Networks
Abstract: Background Ethnic and religious minorities in the UK had a higher risk of severe illness and mortality from COVID-19 in 2020–2021, yet were less likely to receive vaccinations. Two Faith Health Networks (FHNs) were established in London in 2022–2024 as a partnership approach to mitigate health inequalities among Muslim and Jewish Londoners through a health system–community collaboration. By evaluating the FHNs, this study aimed to examine: the organisational processes required for FHNs to serve as a model of interface between health systems and minority communities; the role these networks play in addressing public health inequalities; and implications for their future development and sustainability.
Methods A qualitative evaluation of the two FHNs was conducted using semi-structured interviews (n=19) with members of the ‘London Jewish Health Partnership’ and the ‘London Muslim Health Network’. Participant clusters included public health professionals, healthcare workers, community representatives and local government workers.
Results The FHNs shared similar structures of leadership, but differed in core membership, which influenced their access to expertise and the activities developed. They were found to perform a key conduit role by integrating expertise from within the health system and faith communities to address the needs and expectations of underserved communities, with the ultimate goal of addressing health inequalities through the design of tailored campaigns and services. Emerging themes for developing an FHN model included enhancing their sustainability by determining funding allocation, strategic integration into health systems and identifying the appropriate geographical scope to sustain their impact. Further implications included recognition of intersectionality, addressing diverse needs within faith communities and trust-building approaches.
Conclusion This evaluation offers insights into developing partnership models between faith-based organisations and health sectors to foster relationships with underserved communities. These findings provide valuable considerations for teams navigating the priority of health equity and community engagement as part of our learning from the pandemic to support the development of FHNs across different faith communities, not just for vaccine uptake, but to support the broader health and well-being of communities more widely.
Abstract: The purpose of this study is to compare two groups of Jewish women, native-born and migrants, who reside in Brussels regarding their social integration into native-born Jewish and non-Jewish communities and the acculturation strategies they employ. It seems that Brussels is not as socially and culturally open, as perceived by the interviewees. Hence, the social networks of women in our study, as well as their acculturation patterns, differ in degree of separation between native-born Jewish women, non-Israeli immigrants and Israeli immigrants. The former maintain social networks characterized by fluid boundaries between them and the majority society, whereas non-Israeli immigrants are characterized by shared, not very dense networks with the native-born Jewish community and diasporic networks. Finally, Israeli women are characterized by almost completely closed social networks, which can be defined as a distinct “Israeli bubble.” As for their acculturation strategies, native-born women are those who are more integrated among non-Jews and native-born Jews, as expected from their familiarity with the culture and their long-term interactions, despite being partially marginalized as minority. Migrant women are less integrated and more separated from both native-born Jews and – to a larger extent – from non-Jews; so are Israelis. Social networks which gradually become communities are mainly created by women and maintained by them over the years. Therefore, the study of social networks, their structure and construction through daily interactions, and their contribution to the ethnic-diasporic community building have become the source of women’s strength in the host country – as immigrants and as a native-born minority group.
Abstract: This article focuses on the management of heritage and cultural tourism related to the complex identity of minority groups, where different components tend to produce different visions and practices. It highlights the impacts of globalized transnational networks and influences on political, cultural and religious identities and affiliations over long distances. In fact, diverse views, approaches, perceptions and representations may lead to disagreement and conflicts even within apparently compact ethnic or religious communities. The issues related to dissonant heritage management strategies and the related authorized heritage discourse, in terms of unbalanced power relations and diverging narratives, are considered. The theme of Jewish heritage tourism (J.H.T) is analysed, with a focus on the case of Syracuse, Italy. This historically cosmopolitan and multicultural city specializes in cultural tourism and tends to develop niche products, including J.H.T, in order to strengthen and diversify its international cultural destination status. Different components of the Jewish world, as well as non-Jewish stakeholders, practice different approaches to heritage tourism. Actors, discourses and reasons behind Jewish culture management and promotion will be highlighted and the reactions, perceptions and suggestions by the various stakeholders and groups involved will be portrayed, with the aim of contributing to the discussion about the complexity of niche heritage tourism processes in a multi-ethnic site.
Abstract: The present study investigated the role of socio-demographic characteristics, social networks, and satisfaction with various aspects of life in predicting the emigration intentions of Jews living in Russia. The study’s subjects consisted of Jews and their relatives eligible for immigration to Israel under the Israeli Law of Return. The study’s participants (n = 824) lived in five metropolitan areas. Socio-demographic characteristics, social networks, and satisfaction with life in Russia together explained 23% of the variance in emigration intentions among Russian Jews. Specifically, stronger emigration intentions were associated with a younger age, a smaller number of Jewish ancestors, a lower level of religiosity, a smaller number of Russian friends, a larger number of friends living abroad, a lower level of psychological well-being, and dissatisfaction with the education and healthcare systems in Russia. In addition, Jews living in Moscow and St. Petersburg expressed stronger emigration intentions than Jews living in other cities in Russia.
Topics: Main Topic: Identity and Community, Diaspora, Mountain Jews, Language, Networks, Jewish Identity, National Identity, Ethnicity, Ethnography, Jewish - Non - Jewish Relations, Jewish - Muslim Relations
