«ethniques», de ségrégation, voire de ghettos. La population juive tient, au-delà de toute réalité statistique, un rôle central dans l'image de la ville, à la fois comme modèle d'intégration et paradoxalement comme son contraire.
Methods A total of 575 strictly orthodox Jewish children, aged under 2 5 years, were identified from three general practices in the community, and a random sampling of 100 of these children was carried out. The sample uptake recorded by family doctors was compared with District uptake rates. A questionnaire was administered to parents. The main outcome measures were immunization uptake rate, reasons for non-uptake, and attitudes to immunization. Results Percentage immunization uptake (95 per cent confidence intervals) was: third diphtheria 86 per cent (82–90 per cent); third pertussis 82 per cent (78–86 per cent); and MMR 79 per cent (75–85 per cent). District uptake rates for a cohort of the same age, and at the time of the study, were: third diphtheria 82 per cent; third pertussis 79 per cent; and MMR 83 per cent. Sixty-seven parents completed the questionnaire (72 per cent response) and their children's uptake was the same as for children of nonresponders. All parents thought immunization to be important.
ConclusionsFor all immunizations, uptake in the strictly orthodox Jewish community is not significantly different from that of the District. Responding parents had positive attitudes to the value and safety of immunizations but wished better access to services. Health professionals need to question their perceptions so that efforts to improve uptake amongst ethnic minority groups are based on facts and are responsive to identified needs.
case of a father who struggles against his burdening family-past and unconscious anti-Semitism by becoming a „quasi-Jew" through sacrificing his daughter by sending her to a Jewish school
communication? How does the older generation hand down the traditions to the younger generation? In the article the author analyses the three-generation
interviews she conducted in three different Jewish communities, Amsterdam, Antwerp and Frankfurt/Main while attempting to understand the phenomena of transmission.
offering help to those who suffered directly or indirectly by the Holocaust. In her article she presents the activities of the centre, and illustrates them by exposing a few
Given the xenophobia that has marked Germany since reunification, the appearance of a new Jewish is both surprising and normalizing. Even more striking than the reappearance of Jewish culture in England after the expulsion and massacres of the Middle Ages, the presence of a new generation of Jewish writers in Germany is a sign of the complexity and tenacity of modern Jewish life in the Diaspora.
Edited by Sander L. Gilman and Karen Remmler and featuring works by many of the most noted specialists on the subject, including Susan Niemann, Y. Michael Bodemann, Marion Kaplan, Katharina Ochse, Robin Ostow, Rafael Seligmann, Jack Zipes, Jeffrey Peck, Kizer Walker, and Esther Dischereit, this volume explores the questions and doubts surrounding the revitalization of Jewish life in Germany. The writers cover such diverse topics as the social and institutional role that Jews now play, the role of religion in daily life, and gender and culture in post-Wall Jewish writing.
Introduction JONATHAN WEBBER
Part 1 A Changing Europe
1 The Jews of Europe in the Age of a New Völkerwanderung MAX BELOFF
2 Changing Jewish Identities in the New Europe and the Consequences for Israel ELIEZER SCHWEID
Part 2 Demographic and Sociological Considerations
3 An Overview of the Demographic Trends of European Jewry SERGIO DELLAPERGOLA
4 Modern Jewish Identities JONATHAN WEBBER
5 Judaism in the New Europe: Discovery or Invention? NORMAN SOLOMON
Part 3 Hopes and Uncertainties in Religious Trends
6 The Jewish Jew and Western Culture: Fallible Predictions for the Turn of the Century NORMAN LAMM
7 From Integration to Survival to Continuity: The Third Great Era of Modern Jewry JONATHAN SACKS
8 The Role of the Rabbi in the New Europe JONATHAN MAGONET
Part 4 Jewish Communities in Former Communist Countries
9 Jewish Communities and Jewish Identities in the Former Soviet Union MIKHAIL A. CHLENOV
10 Constructing New Identities in the Former Soviet Union: The Challenge for Jews IGOR KRUPNIK
11 Changes in Jewish Identity in Modern Hungary ANDRAS KOVACS
12 Jewish Identities in Poland: New, Old, and imaginary KONSTANTY GEBERT
Part 5 Jewish Communities in Western Europe
13 Israélites and Juifs: New Jewish Identities in France DOMINIQUE SCHNAPPER
14 The Notion of a 'Jewish Community' in France: A Special Case of Jewish Identity SHMUEL TRIGANO
15 British Jewry: Religious Community or Ethnic Minority? GEOFFREY ALDERMAN
16 Religious Practice and Jewish Identity in a Sample of London Jews STEPHEN H. MILLER
17 Jewish Identity in the Germany of a New Europe JULIUS CARLEBACH
Part 6 Rethinking Interfaith Relations in a Post-Holocaust World
18 The Dangers of Antisemitism in the New Europe ROBERT S. WISTRICH
19 The Holocaust as a Factor in Contemporary Jewish Consciousness EVYATAR FRIESEL
20 The Impact of Auschwitz and Vatican II on Christian Perceptions of Jewish Identity ELISABETH MAXWELL
21 A New Catholic-Jewish Relationship for Europe PIER FRANCESCO FUMAGALLI
22 Possible Implications of the New Age Movement for the Jewish People MARGARET BREARLEY
Part 7 Jewish Europe as Seen from Without
23 The New Europe and the Zionist Dilemma DANIEL GUTWEIN
24 Jewish Renewal in the New Europe: An American Jewish Perspective DAVID SINGE
The Incorporation of a Stranger: Analysis of a Social Situation in a Welsh Valley LEONARD MARS
Englishmen and Jews: A New Look
The Aliyah of Jews from Ethiopia and the Reactions of Absorption Agencies
Howard Brotz: 1922-1993
Interpreting Adversity: Dynamics of Commitment in a Messianic Redemption Campaign WILLIAM SHAFFIR
Part I defines Judeo-Spanish, discusses the various names used to refer to the language, and presents a brief history of the Eastern Sephardim. The next part describes the language and its survival, first by examining the Spanish spoken by the Jews in pre-Expulsion Spain, and followed by a description of Judeo-Spanish as spoken in the Ottoman Empire, emphasizing the phonology, archaic features, new creations, euphemisms, proverbs, and foreign (non-Spanish) influences on the language. Finally, Harris discusses sociological or nonlinguistic reasons why Judeo-Spanish survived for four and one-half centuries in the Ottoman empire.
The third section of Death of a Language analyzes the present status and characteristics of Judeo-Spanish. This includes a description of the informants and the three Sephardic communities studied, as well as the present domains or uses of Judeo-Spanish in these communities. Current Judeo-Spanish shows extensive influences from English and Standard Spanish in the Judeo-Spanish spoken in the United States, and from Hebrew and French in Israel. No one under the age of fifty can speak it well enough (if at all) to pass it on to the next generation, and none of the informants' grandchildren can speak the language at all. Nothing is being done to ensure its perpetuation: the language is clearly dying.
Part IV examines the sociohistorical causes for the decline of Judeo-Spanish in the Levant and the United States, and presents the various attitudes of current speakers: 86 percent of the informants feel that the language is dying. A discussion of language and Sephardic identity from a sociolinguistic perspective comprises part V , which also examines Judeo-Spanish in the framework of dying languages in general and outlines the factors that contribute to language death. In the final chapter the author examines how a dying language affects a culture, specifically the role of Judeo-Spanish in Sephardic identity.
The Reform and Conservative movements have joined the Jewish continuity conversation on the national level with the publication of two documents: "Jewish Education in the Conservative Movement: Leadership in the Continuity Process," issued in May 1993, and the UAHC Strategic Planning Task Force on Jewish Continuity and Growth's "Final Report," dated June 7, 1993. What do the documents say? And what can we say, on reading them, about the movements' participation in the bridge-building process?
This publication focuses on a generation whose voices are seldom heard in the Jewish community - the "twenty something" generation. It is a collection of personal essays, written by young people who share their frustrations and disappointments and their excitement and sense of fulfillment with Jewish life and the Jewish community. All are engaged in a twofold search: first, for meaningful ways of identifying as Jews, and second, for a sense of place - for community and roots.
The article presents the 1992 updates to the world Jewish population estimates. The country figures for 1992 were updated from those for 1991 in accordance with the known or estimated changes in the interval events, identificational changes, and migrations. Two important data-collection projects yielded important results: the 1989 official population census of the Soviet Union, and the 1990 NJPS in the United States. The respective results basically confirm both the estimates reported by us in previous AJYB volumes and our interpretation of the trends now prevailing in the demography of world Jewry. Their results basically confirm both the estimates reported by us in previous AJYB volumes and our interpretation of the trends now prevailing in the demography of world Jewry.
The article presents updates, for the end of 1992, on the population of world Jewry. The population estimates given below reflect a prolonged and ongoing effort to study scientifically the demography of contemporary world Jewry. Data collection and comparative research have benefited from the collaboration of scholars and institutions in many countries, including replies to direct inquiries regarding current estimates. in many countries, including replies to direct inquiries regarding current estimates.
The author examines the nature and content of "Modern Orthodoxy" as distinct from "accomodationist Orthodoxy", "right-wing Orthodoxy" and "centrist Orthodoxy". He contends that Rabbi Emanuel Rackman occupies a unique role within Modern Orthodoxy, as evidenced by the hostility with which he was met by right-wing Orthodox leaders. Copyright Bar-Ilan University, Ramat Gan, Israel. http://www.biupress.co.il
This handbook, intended for small Jewish communities, discusses a basic framework, working principles, and general procedures for Jewish continuity planning at the communal level. It is based on the experiences of such communities all over North America, as well as literature on the subject.