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: The purpose of this study is to compare native-born and immigrant Jewish people from North African roots who reside in greater Paris regarding their multiple identities: ethnic-religious, as Jewish people; national, as French citizens; and transnational, as migrants and ‘citizens of the world’. This study employed the correlative quantitative method using survey questionnaires (N = 145) combined with qualitative semi-structured interviews. The main results indicate that both groups have strong Jewish and religious identities. However, while immigrants had fewer opportunities for upward mobility and were more committed to national integration, the younger second-generation have higher socio-economic status and more choices regarding their identities in contemporary France. In conclusion, even among people of the same North African origin, there are inter-generational differences in several dimensions of identity and identification which stem from being native-born or from their experience as immigrants. Different social and political circumstances offer different integration opportunities and thus, over the years, dynamically construct identities among North African Jewish people as minorities. Nonetheless, the Jewish community in Paris is not passive; it has its own strength, cohesiveness, vitality and resilience which are expressed not only in economic but also in social and religious prosperity of Jewish organizations shared by both the native-born and immigrants, who can be considered a ‘privileged’ minority.
Abstract: This paper describes and analyzes the multiple ethnic identities
and identifications among first-generation Jewish Israeli immigrants
in Europe, and specifically in London and Paris, by means of closedend
questionnaires (N=114) and in-depth semi-structured interviews
(N=23).
Israelis who live in Europe are strongly attached to Israel and are
proud to present themselves as Israelis. Despite their place of residence,
these Israelis, particularly those residing in London and over the age
of 35, manage to find ways to preserve their Israeli identity. They also
perceive the need to expose their children to other Israelis as another
means of preventing assimilation. On the other hand, those who are
under the age of 35, and in particular those residing in Paris, have less
opportunity or less need to maintain their Israeli identity in Europe.
The older Israelis in London are also somewhat more integrated with
the proximal host and have a stronger Jewish identity than do younger
Israelis, particularly those residing in Paris. Living in Europe allows
Israelis to flourish economically without having to identify with or
belong to a cultural and social ethnic niche. The ethnic identity of
first-generation Israeli immigrants in Europe is multifaceted. While it
is primarily transnational, it is also dynamic and constantly changing
though various interactions and is, of course, susceptible to current
local and global political and economic events. For younger Israeli
immigrants, assimilation into the non-Jewish population appears to be
a possible form of identity and identification. This assimilation may be
moderated among young adults who build bridges with local Jewish
communities in tandem with their transnational formal connections
with Israel, a process that can benefit both sides. Such a process - the
reconstruction of ethnic Israeli-Jewish identity and collaborative
identification with local Jews - has the potential to strengthen and
enhance the survivability of European Jewry at large.
