concern European Jewish communities in 2015, and about their expectations of how communities will evolve over the next 5-10 years. The 45 questions (see Appendix) dealt
with topics that relate to internal community structures and their functions, as well as the external environment affecting communities. The questionnaire also included six open-ended questions in a choice of five languages. These answers form the basis of the qualitative analysis of the report. The questions were organized under the following headings:• Vision & Change (6 questions)
• Decision-Making & Control (1 question)
• Lay Leadership (1 question)
• Professional Leadership (2 questions)
• Status Issues & Intermarriage (5 questions)
• Organizational Frameworks (2 questions)
• Community Causes (2 questions)
• Jewish Education (1 question)
• Funding (3 questions)
• Communal Tensions (3 questions)
• Anti-Semitism/Security (5 questions)
• Europe (1 question)
• Israel (1 question)
• Future (2 questions)
• Personal Profile (9 questions)
This report describes the process and results of a research study on Jewish identity and community participation in Central and Eastern Europe. In particular, it identifies trends among Jewish adults in Bulgaria, Hungary, Latvia, Poland, Romania. This two-year and wide-reaching study, examined views on religious observance, Jewish identity, anti-Semitism, Israel, Jewish knowledge, and organizational affiliation among 1,270 Jews, ages 18-60.
efforts on a compact and accessible geographical area with a large number of Jews. Efforts were directed towards finding some way of using official statistics from the 1971 Census, in particular of the borough of Hackney.
The study has shown that the Jewish population of Hackney is a variegated and diverse group of people. However, most of them felt that they had some links or group identity in common, whether culturally or religiously-based, and they were certainly seen as a cohesive ethnic grouping by other Hackney residents. Many of the Adath-Orthodox are happy to remain distant from both the mainstream of Anglo-Jewish life and many facets of twentieth century urban civilization, but the poor and aged, like many other inner city dwellers, have a feeling that they are a forgotten people living in physical insecurity in a high crime area. It is hoped that this study will bring to the attention of the Jewish community and all our fellow British citizens, that there still exists, in the 1970s, a Jewish proletariat in the inner city whose needs must not be forgotten. With such knowledge we in Britain may learn from the mistakes of American society when dealing with the complex problems of poor multi-ethnic neighborhoods.
Female labour force participation has increased markedly among suburban Jews since the 1960s
This population has a low overall level of unemployment but above average rates of sickness and disability
The most striking contrasts regarding occupations and work are found between males and females, and the older and younger generations
The Redbridge Jewish Survey was a co-operative venture and was supported by a variety of agencies and organisations working in the Jewish community. The survey itself aimed to provide information to assist them in the planning and administration of Jewish affairs and social services at the local community level. Many questions were specifically commissioned by organisations for their own particular purposes. As far as possible an attempt has been made to integrate the answers into an overall assessment of Jewish identity. These include some on topics such as the Jewish Day School, vocational education, aliyah, tourism and philanthropy to Israel.
This report examines key performance data, including national examination results and OFSTED inspection reports. It also includes data from in-depth interviews with education providers and parents throughout Britain.
The book analyses the strengths and weaknesses of full-time Jewish day schooling from a policy perspective. It attempts to answer key policy questions. Do Jewish day schools - as an example of faith-based schooling - work? To what extent do they meet the needs of pupils, parents, sponsors, Jewish communities and the wider society?
Encouraging minority communities to participate in the census as citizens and making it possible for them voluntarily to identify themselves in their own terms can be an important means of fostering a multicultural society. This approach can have long-term social, political and economic benefits for British society.
The report establishes a strong relationship between religious outlook and giving patterns. It is therefore likely that, in the long run, any further secularization of the Jewish community will have a negative effect on donations to both Jewish and other charities.
Overall it was found that 43 per cent of the sample felt a strong attachment to Israel, 38 per cent were moderately attached, 16 per cent expressed no special attachment, while 3 per cent had negative feelings towards Israel.
When respondents selected one of the following ways of self-identification, 18 per cent replied that they felt 'more British than Jewish', 54 per cent that they felt 'equally British and Jewish' and 26 per cent that they felt 'more Jewish than British'. Only 2 per cent were unsure.
Statistically significant differences are found by sex (women are more strongly attached than men), age (older age groups are more strongly attached than the young) and region.The findings also demonstrated a strikingly clear pattern of strengthening attachment to Israel as the degree of commitment to traditional Judaism rises.
The findings point to the significance of experiencing Israel for younger people. The young have a psychological and emotional deficit that has to be compensated for by visiting Israel.
Today most British Jews are privileged members of the middle classes and attend institutions of higher education until about the age of 22. They are less likely than earlier generations to marry, and if they do it is generally at a later age, often in their thirties. Alternative lifestyles, including cohabitation and same-sex relationships, are also much more common nowadays. For most contemporary British Jews the 'single years' are the late twenties or early thirties; by the age of 40 the majority are married. These new patterns require new responses.