Abstract: Lebensbilder jüdischer Gegenwart
Die meisten Nichtjuden in Deutschland sind noch nie – oder zumindest nicht bewusst – einem jüdischen Menschen begegnet sind. Dementsprechend halten sich in der nichtjüdischen Mehrheitsgesellschaft oftmals uralte Klischees oder bestimmen undifferenzierte Neuzuschreibungen das Bild. Wie aber sieht das jüdische Leben im heutigen Deutschland wirklich aus? Wie fühlen sich Jüdinnen und Juden in diesem Land? Und was bedeutet eigentlich jüdisch, wenn man sie selbst danach fragt?
In Gesprächen mit der Autorin haben Noam Brusilovsky, Sveta Kundish, Garry Fischmann, Lena Gorelik, Dr. Sergey Lagodinsky, Shelly Kupferberg, Daniel Grossmann, Anna Staroselski, Daniel Kahn, Helene Shani Braun, Prof. Michael Barenboim, Deborah Hartmann, Jonathan Kalmanovich (Ben Salomo), Anna Nero, Philipp Peyman Engel, Nelly Kranz, Dr. Roman Salyutov, Sharon Ryba-Kahn, Leon Kahane, Gila Baumöhl, Zsolt Balla, Dr. Anastassia Pletoukhina, Leonard Kaminski, Renée Röske, Monty Ott und Sharon Suliman (Sharon) Einblicke in ihre Biografie gewährt.
Ein überraschendes und informatives Buch, das die Vielfalt jüdischer Identitäten und jüdischen Lebens in Deutschland sichtbar macht und die Stimmen einer multikulturell geprägten Generation zu Gehör bringt, die – eine ganz neue Selbstverständlichkeit verkörpernd – in ihrer Diversität gesehen werden will.
Geschichten einer neuen Generation
Berichte von Heimat und Fremdheit, Erwartung und Mut
Umfangreiche Hintergrundinformationen zu jüdischer Kultur und jüdischem Leben heute in Deutschland
Abstract: Zwei Jahre nach dem ersten Lockdown zur Eindämmung der Coronapandemie, und immer noch mittendrin, erscheint unsere neue Handreichung genau zum Thema. Wir wollten erfahren, wie es Jugendlichen in der Pandemie ergeht, die ohnehin Rassismus und Antisemitismus ausgesetzt sind. Gleich zu Beginn der Pandemie wurden asiatisch gelesene Menschen angefeindet, weil sie für die Verbreitung des Virus verantwortlich gemacht wurden, auch italienische Restaurants wurden angegriffen, als die Nachrichten über die starke Verbreitung von Covid 19 hier ankamen. Viele Jugendliche, die sich zunächst genauso wie die deutsch gelesenen Jugendlichen nicht an Abstandsregeln hielten, wurden nicht wie diese mehr oder weniger freundlich an die neuen Regeln erinnert, sondern rigoros kontrolliert. Bald schon kursierten erste Verschwörungserzählungen darüber, dass das Virus von Juden erfunden worden sei, um den Menschen zu schaden.
In den Interviews mit Fachkräften aus der (Offenen) Jugendarbeit werden wichtige Einsichten und Erkenntnisse ausgesprochen, die die Tiefe der diskriminierenden Strukturen aufzeigen und gute Einblicke in die Lebenswelten Berliner Jugendlicher geben. Die Interviews stehen für die Vielfalt Berliner Jugendarbeit und zeigen die große Bedeutung dieses oft vernachlässigten Arbeitsfeldes auf!
Abstract: This paper examines the geographies of how young people, aged 11–25, in the Greek, Jewish and Palestinian diasporas in the Midlands region of England articulate notions of formal and informal politics. In doing so, it connects work on diasporic politics with work on the geographies of diaspora, young people's politics, and, in particular, diasporic youth politics. The paper discusses how young people have views on politics and on being political but feel that they struggle to have their voices heard by those in positions of power. At the same time, it paints a picture of how these participants articulate such feelings of politics in complex, multi-scalar, multi-directional ways. In doing so, they are potentially creating new spaces to feel and be political. The paper therefore stresses that it is important that diasporic politics takes into account the views of young people and that assumptions should not be made as to where such politics are located.
Topics: Main Topic: Other, Jewish Community, Jewish Organisations, Strategic Planning, Policy, Demography, Haredi / Strictly Orthodox Jews, Care and Welfare, Health, Children, Youth, Poverty, Housing, Elderly Care, Age and Generational Issues
Abstract: At 28,075 Jewish people, Greater Manchester recorded the largest Jewish population in the UK
outside of London and adjacent Hertfordshire. At first sight, it appears to have grown by 12%
between 2011 and 2021, most likely driven largely by high birth-rates among the strictly Orthodox
community. Similarly, if the data eventually proves to be accurate, this constitutes a growth of 29%
over the twenty years between 2001 and 2021. Provisional estimates of the Haredi community
based on other data sources (such as Manchester Connections) suggest that the Haredi community
could be as large as 22,778 but, again, further analysis is needed before any firm conclusions can be
drawn. Whatever the final numbers, it is clear that Greater Manchester, which includes the largest
Eruv in the UK with a perimeter of more than 13 miles, covering parts of Prestwich, Crumpsall and
Higher Broughton, is an important and growing centre of Jewish life.
This report was commissioned by Jewish Representative Council of Greater Manchester & Regions
(GMJRC) to research and analyse community strengths and provide a mapping of Jewish
organisations in the Greater Manchester area. It was overseen by the GMJRC strategic group – a
group that was formed of Councils and organisations across the Jewish religious spectrum as a
response to the pandemic. It reviews services in seven themes: Children & Young People; Adult
Services; Older People; Health; Employment; Emergency Response; and Housing. As well as looking
at delivery, governance, leadership, and building assets, it also tries to understand where the gaps
and support needs are. As the demographics and relative sizes of the mainstream and strictly
Orthodox Jewish populations continue to change, this study represents an important examination
of both the challenges and opportunities of how the respective communities work together. As
these populations change across the UK, and beyond, the study will have significance to other cities
where these Jewish communities exist side by side.
The Institute of Jewish Policy Research (JPR) used a variety of data sources to identify organisations
delivering in each theme and built maps of that data which can be seen throughout this report.
Mobilise Public Ltd use several methods to gather data from these organisations in each theme.
The main approach was qualitative, using stakeholder interviews and focus group discussions with a
purposely selected sample of these organisations, and the evidence collected was supplemented
with a short survey which was issued to a larger number of organisations. The research was
coproduced with a subset of the strategic group through a series of facilitated sessions and was
designed to build a good understanding of delivery in each theme as well as an understanding of
challenges and opportunities in readiness for the strategic group to develop a more integrated
strategy for the Greater Manchester Jewish community
Abstract: Antisemitism from Muslims has become a serious issue in Western Europe, although not often acknowledged as such. Looking for insights into the views and rationales of young Muslims toward Jews, Günther Jikeli and his colleagues interviewed 117 ordinary Muslim men in London (chiefly of South Asian background), Paris (chiefly North African), and Berlin (chiefly Turkish). The researchers sought information about stereotypes of Jews, arguments used to support hostility toward Jews, the role played by the Middle East conflict and Islamist ideology in perceptions of Jews, the possible sources of antisemitic views, and, by contrast, what would motivate Muslims to actively oppose antisemitism. They also learned how the men perceive discrimination and exclusion as well as their own national identification. This study is rich in qualitative data that will mark a significant step along the path toward a better understanding of contemporary antisemitism in Europe.
Abstract: This dissertation is an ethnography of children and young people growing up Jewish in Luxembourg. It focuses on the students of a Talmud Torah class in a Liberal synagogue that, in recent years, has drawn increasing numbers of highly mobile, multilingual families from around the world. As these students learn how to be Jewish and carry on Jewish tradition, they simultaneously explore what it means to be modern and to be modern Jews. This process pushes them to confront a series of ambiguities and apparent paradoxes across the contexts of their everyday lives – in Talmud Torah, at home, and at school. Based on 31 months of fieldwork, this dissertation reveals the nuanced semiotic ideologies and competing visions of modernity that become visible through the lens of the students' Talmud Torah learning, including learning to read Hebrew, engaging with religious texts, and participating in ritual performance, and their school experiences. The students grapple with, navigate, and position themselves in relation to these different 'projects of modernity' as they work to make sense of and bring together the aims of Jewish continuity and liberal modernity and all that these entail. By exploring these processes, this dissertation aims to participate in the anthropological conversation about 'modernities' and 'the modern' as a project that is both embracing of the liberal, the secular, and inclusivity and can be powerfully normative, constraining, and exclusionary, and to encourage us as anthropologists and teachers to think about how we might leave open the possibility for nuance and alternative attachments, desires, goals, mobilities, and ways of being in the classroom and beyond.
Abstract: My thesis is an empirical study of young British Jews, exploring their experience of being Jewish, British, and male in society today given the fluid nature of each of these aspects of their identity. As society has changed over the last half century each of these aspects which had normative monocultural taken-for-granted expressions have been repeatedly deconstructed, examined and re-built, and I argue that in the process they have emerged as fluid entities. It is in negotiating these fluid aspects that today’s young male Jews ask, what does it mean to be a Jew, what does it mean to be British, and what does it mean to be male as they try to make sense of their lives. The method chosen for this study has been the in-depth interview which I conducted with a sample of 16 interviewees chosen to reflect the diverse range of religiosity, age and intellectual ability which is apparent in the heterogenous nature of the Anglo-Jewish community supplemented with a group discussion. I have produced an interview tool of overlapping coloured discs representing the three aspects I am studying as an aid for the interviewee to think and talk about themselves. I have transcribed the interviews and used constructionist thematic analysis to advance my argument. I argue that Jewishness is constructed between extremes of adherence to halachic requirement on one hand and a Jewishness experienced as cultural affinity to history, family, and tradition without recourse to halacha on the other hand. I argue that Britishness is being experienced between varying degrees of nationalistic localism against cosmopolitan liberalism played out against a backdrop of Britain contrasted with the rest of the world and also London against the rest of Britain. With regard to being male, I have rejected the view that masculinity is constructed in the inherently unstable terms of physicality against intellectualism. Instead, I argue that it is better considered as lying in a range between competitive hegemonic masculinity on the one hand against a cooperative model with which physicality and intellectualism can combine to produce a more stable and emotionally satisfying mode of living. I argue that young Jewish men inhabit a fluid three-dimensional matrix being aware of the pitfalls of particularism, xenophobia, and misogyny as they negotiate their relationships with their families, communities, and wider society to construct their Jewish British masculine identity.
Abstract: This thesis, based on fourteen months of ethnographic fieldwork, examines the entanglement of kinship, religion and politics among Jews in Bratislava. It uses marriage as a lens to explore how young Jews identify with their often newlydiscovered Jewishness and secure its socio-cultural reproduction into the future. Studying the lived experience of three generations of Slovak Jews – Holocaust survivors, their children, and grandchildren – I describe the intergenerational transmission of knowledge about Jewishness and Jewish heritage, marital preferences and practices, and choices and decisions involved in the upbringing of children in the context of changing political regimes. I focus in particular on the generation of Jews who reached adulthood after the Velvet Revolution of 1989, and explore how their families’ memories and experiences of the Holocaust and Socialist persecution, as well as the current socio-political situation and rising extremism influence the ways young Jews navigate their Jewishness – both within the Jewish community, and in the unpredictable non-Jewish public sphere. To demonstrate their allegiance to this community while keeping it hidden from non-Jews, I argue, young Jews stretch and shrink the boundary between the ‘public’ and ‘private’, complicating the distinction between these categories, and allowing the emergence of new ‘publics’ and ‘privates’. The chronic uncertainty affecting Slovak Jews’ everyday lives exacerbates the fragility of trust, and underpins a constant need to negotiate their Jewishness across this elastic boundary, as well as within their intimate relations. The thesis sheds light on the role of social distinctions and processes of boundary-making and maintenance that characterise the politics of Jewishness in post-Socialist Slovakia. It shows how, for young Jews, discovering their Jewishness, demonstrating their devotion, and gaining recognition, is more a matter of becoming than of simply being Jewish
Abstract: This thesis focuses on young Christians’, Jews’ and Muslims’ experiences of interfaith work in the UK and what impact(s) being involved in interfaith might have on their religious, social, ethical and political identities. It is situated in a growing academic and policy interest in interfaith work as a means to build cohesive communities, mitigate tension and conflicts, and encourage active citizenship. It also engages with still under-explored questions around how young people active in interfaith work are affected by this activism. The aim is not only to understand how and why young people from different religions are involved in interfaith work, but also the impact being involved in interfaith work might have on young people’s identities and sense of belonging. Focusing on the biographical accounts of young Christians, Jews and Muslims involved in three different interfaith organisations in UK, the thesis explores how the young people have become interested in interfaith work; the relationships, messages and contexts that have been important in forging this interest and activism; what interfaith work means to them socially, theologically, ethically and politically; and the challenges they have experienced with this form of faith-based engagement. Drawing on Kate Tilleczek’s ‘complex cultural nesting approach’, this thesis attends to the young people’s complex personal experiences of interfaith work and the different social actors, contexts and frameworks that have been important in forming this interest. The thesis shows that, to understand young people’s interfaith work, we need a multidimensional approach that considers social and theological dimensions in young people’s lives; look at how interfaith work is a means to fulfil social and political goals, but also forms of theological commitment; and explore how challenges facing interfaith work inform young people’s experiences in different ways, particularly theological, social and political tension in relation to interfaith space, religious congregations and British society at large.
Topics: Coronavirus/Covid, Main Topic: Other, Jewish Students, Jewish Schools, Schools: Seconday / High Schools, Youth, Mental Health, Surveys, Focus Groups, Jewish Youth, Jewish Youth Work, Youth Movements, Israel Tours
Abstract: During February and March 2020, the world was plunged into responding to the Covid-19 pandemic. This saw unprecedented restrictions to people’s lives in an effort to prevent the spread of a highly infectious disease.
In the UK, from 23rd March 2020, the entire population was put into “lockdown” by the government, effectively suspending almost all forms of activity outside the home. By the time of writing, in the Autumn of 2021, the UK has endured three lockdowns resulting in enormous disruption to every sphere of life. The country has not yet returned to normality.
The effect on every aspect of people’s lives – family, mental wellbeing, social, economic, educational and religious - has been immense. This study explores the effect of the pandemic on the Jewish lives of teenagers. It pays
special attention to three key moments in their Jewish development: bar/bat mitzvah; Israel
tour and summer camp; and their graduation from school.
Abstract: Multiple identities are becoming an increasingly important issue in a globalized world. This study examines the interference of Jewish identity with other collective identities, national and transnational, as well as the influence of religion and values on Jewish and other collective identities in Jewish late adolescents in Belgium. We compared data with those of a previous study on native Belgians and Muslim immigrants (Saroglou & Galand, 2004) and found similarities between Jews and the other two groups in the hierarchies of collective identities and values; however, Jews differed in their weak European identity and the considerable importance to them of autonomy and self-enhancement values (power and achievement). Jewish cultural identity was unrelated to other collective identities, but a shift from a Jewish identity to a new, Belgian identity or to a broad, transnational identity (or both) was occasionally related to low levels of attachment to religion, tradition, power, security, and hedonism and to high levels of universalism, autonomy, and conformity.
