Abstract: “More than Jews have kept Shabbat, Shabbat has kept the Jews”, said A’had Ha’am, encapsulating the significance of the day of rest to many Jews everywhere over the centuries. While its origins are biblical, and the requirement to observe it appears in the Ten Commandments, in contemporary times, Shabbat is observed in many ways by different types of Jews.
This factsheet uses data from JPR’s recent study of Jewish identity in the UK today to explore the social and religious significance of Shabbat to British Jews and how it manifests in their behaviour. The study is based on the responses of nearly 5,000 British Jews, members of the JPR Research Panel, to its UK National Jewish Identity Survey, held in November – December 2022
Some of the key findings in this factsheet:
Just over one in three Jews (34%) say Shabbat is ‘very important’ to their Jewish identity, a substantially lower proportion than those who say the same about ‘remembering the holocaust’ (71%), ‘strong moral and ethical behaviour’ (69%) or ‘feeling part of the Jewish People’ (65%).
While 88% of Orthodox Jews say Shabbat is ‘very important’ to their Jewish identity, this is only the case for 36% of Traditional Jews and just 28% of Reform/Progressive Jews.
About six in ten (61%) British Jews attend Friday night meals most weeks, while 58% regularly make time for family and friends, and 50% take a break from work on Shabbat.
80% of British Jews light candles on Friday night at least occasionally, and about the same proportion report buying Challah (plaited bread) at least occasionally. Observance of Shabbat peaks between the ages 40-49.
27% of respondents attend synagogue most Shabbats or more often. 23% abstain from driving during Shabbat, and 20% say they do not switch on electric lights on Shabbat.
Abstract: This landmark study provides a detailed and updated profile of how British Jews understand and live their Jewish lives. It is based on JPR’s National Jewish Identity Survey, conducted in November-December 2022 among nearly 5,000 members of the JPR research panel. It is the largest survey of its kind and the most comprehensive study of Jewish identity to date.
The report, written by Dr David Graham and Dr Jonathan Boyd, covers a variety of key themes in contemporary Jewish life, including religious belief and affiliation, Jewish education and cultural consumption, Jewish ethnicity, Zionism and attachment to Israel, antisemitism, charitable giving and volunteering, and the relationship between community engagement and happiness.
Some of the key findings in this report:
Just 34% of British Jews believe in God ‘as described in the Bible’. However, over half of British Jewish adults belong to a synagogue and many more practice aspects of Jewish religious culture.
94% of Jews in the UK say that moral and ethical behaviour is an important part of their Jewish identities. Nearly 9 out of 10 British Jews reported making at least one charitable donation yearly.
88% of British Jews have been to Israel at least once, and 73% say that they feel very or somewhat attached to the country. However, the proportion identifying as ‘Zionists’ has fallen from 72% to 63% over the past decade.
Close to a third of all British Jewish adults personally experienced some kind of antisemitic incident in the year before the survey, a much higher number than that recorded in police or community incident counts.
Abstract: What do Jews in the UK think in regard to Israel’s military conflict with Hamas and Islamic Jihad in Gaza? This report looks into the opinions of over 4,000 of JPR’s Research Panel members, following the May 2021 conflict between the sides. Respondents were asked to state how much they agree or disagree with two different statements: “Israel’s government handled the military aspects of the conflict appropriately” and “Israel’s government engaged in the conflict primarily for political rather than military reasons”.
The report finds that overall, Jews support Israel’s right to defend itself militarily but that this support is not uncritical. Moreover, Jews in the UK do not hold uniform views on Israel: levels of attachment to Israel, support for Britain’s Labour Party and holding a degree level qualification were found to be the key predictors of attitudes.
Some of the key findings in this report:
57% of the respondents agreed that Israel’s government handled the military aspects of the conflict appropriately, while 33% disagreed.
42% of the respondents agreed that Israel’s government engaged in the conflict primarily for political rather than military reasons, while 47% disagreed.
The main predictor of attitudes about this conflict is a person’s level of emotional attachment to Israel. Those with stronger feeling of attachment are more willing to give Israel the benefit of the doubt, independent of other variables such as political stance, religiosity and education.
In general, respondents who felt more weakly attached to Israel, or who were younger or more secular, or politically leftist, or university educated, were more likely to hold a more critical stance than those who were older, or more religious, or politically rightist, or non-university educated
Abstract: In this report:
The UK Census takes place every ten years, and since 2001, it has included a question on religion. Census data are of particular value to community leaders and planners because they can provide a remarkably detailed and accurate view of the nation’s Jewish population and allow us both to monitor change over time and predict future trends.
This report, published on the day the first data on religion from the 2021 Census of England and Wales were released by the Office for National Statistics (ONS), contains the initial results about the geography of the British Jewish population.
Some of the key findings in this report:
The total number of people self-identifying as Jews in England and Wales in 2021 was 271,327. This compares with 265,073 in 2011 and 259,927 in 2001, the first occasion the religion question was asked;
Jews comprise 0.46% of the population of England and Wales. This compares with 0.47% in 2011 and 0.50% in 2001;
Greater London accounts for 53.6% of the total Jewish population of England and Wales, with 145,466 Jews living in the capital. This excludes areas contiguous to London such as South Hertfordshire and Essex;
Several parts of Britain have seen their Jewish populations decline since 2001, notably: Redbridge (-57%), Harrow (-44%) and Brent (-42%);
While still the largest religious group, in 2021, the Christian population fell below 50% of the total for the first time and is now comprises 46%.
Abstract: What do Jews in the UK think about climate change, and how do their views compare with the rest of the population of the UK on this issue? What role does one’s Jewish identity play in attitudes towards climate change?
Some key findings include:
Virtually all respondents (92%) agree that the world’s climate is ‘definitely’ or ‘probably’ changing, with almost seven out of 10 (69%) Jewish people saying it is definitely changing;
Almost two-thirds of Jews in the UK acknowledge humanity’s role in climate change, saying climate change is caused either ‘mainly’ (50%) or ‘entirely’ (13%) by human activity;
Two out of five (40%) respondents say they are either ‘very’ or ‘extremely’ worried about climate change, and a further 37% say they were ‘somewhat’ worried;
Based on the data available, UK Jews appear to be more climate change aware than the UK population as a whole, with 66% of Jews saying that climate change is ‘mainly’ or ‘entirely’ caused by humans, compared with 54% of the general UK population;
Nevertheless, there are significant differences in attitude within the Jewish population, influenced by people’s denomination, politics, education, religiosity, economics and demographics. Progressive Jews and those on the political left are found to be considerably more climate change conscious than Orthodox Jews and those on the political right.
The data on the attitudes of UK Jews are drawn from JPR’s UK Jewish research panel and were collected in July and August 2021. The panel is designed to explore the attitudes and experiences of Jews in the UK on a variety of issues. The sample size is 4,152 for UK residents aged 16 who self-identify as being Jewish. The data were weighted for age, sex and Jewish identity and are representative of the self-identifying Jewish population of the UK.
Abstract: As soon as the seriousness of the COVID-19 pandemic became evident, concern began to be expressed in the Jewish community about how its effects might damage different aspects of Jewish life. Our July 2020 survey of Jews across the UK was designed to investigate some of these effects and bring some data into policy discussion about the future of the community.
In this fifth paper drawing on those survey data, we examine the impact of the pandemic on the working lives of Jewish people in the United Kingdom. It begins by studying how the experience of Jews compares to that of the wider population, and explores the issues of employment, redundancy and furlough, as well as other work disruptions such as income reduction, working from home, and caring for children. With very little data on Jewish employment available, this report provides key insights into the ways in which the community was impacted over the first five months of the pandemic, and points to how it is likely to have been affected subsequently. By providing this analysis, we hope to help UK Jewish community organisations and foundations to respond appropriately to the challenges identified.
Of particular note among the findings: the Jewish employment rate had declined at a lower rate than among the general population, but the Jewish unemployment rate had increased at a higher rate. Whilst many Jews have experienced serious work impacts, and many among the high proportions of self-employed Jews have lost income without having the same access to government financial support as the employed, it seems unlikely that the Jewish population as a whole has suffered disproportionately. We found that those who were most likely to experience severe work disruptions (defined as being made redundant, being furloughed, having their pay reduced and/or having their hours reduced) were the youngest workers (aged 16-24), Jewish women (especially regarding furlough and redundancy), single parents, those with household incomes below £30,000 per year prior to the pandemic, and the most religious respondents, especially Strictly Orthodox workers, more than half of whom (52%) experienced one or more of these severe impacts.
A follow-up survey planned for the coming months will determine how things have changed further since July among Jews, but it is nevertheless already clear that communal investment in employment support is needed, since all national indicators tell us that the employment situation has generally deteriorated since that time. Continued monitoring of Jewish employment rates is imperative if we are to determine and understand how the overall picture is changing and whether various endeavours being undertaken to address the challenges are effective. This will require a combination of continued investigations using data gathered within the community, as well as new investments in analysing and interpreting national data sources to shed light on long-term trends.
Abstract: As soon as the seriousness of the COVID-19 pandemic became evident, concern began to be expressed in the Jewish community about how its effects might damage aspects of Jewish life. Our July 2020 survey of Jews across the UK was designed to investigate some of these effects and bring some data into policy discussion about the future of the community.
Part of that discussion involves community income, and specifically whether Jews will feel able to donate to charities in the ways they have previously, or if they will continue to pay membership fees to synagogues or make voluntary contributions to cover the Jewish studies programmes, security and other supplementary activities in Jewish schools.
This paper looks at these issues first by examining respondents’ giving behaviours in 2019, and comparing them to their actual or expected behaviours during the first few months of the pandemic. It finds that, as of July 2020, its effects were found to be rather limited – while charitable giving, synagogue membership fees and voluntary contributions to schools were all expected to take a hit, a strong majority indicated no change in their giving behaviour at this time. Moreover, there are some indications that a shift has taken place in people’s tendency towards giving to Jewish charities over general ones. Whether this is part of a longer-term trend or simply a response to the pandemic is unclear.
The study then investigates those who said they were planning to make a ‘negative switch’ in their giving behaviour, to explore the extent to which that change was due to economic factors caused by the pandemic, or two alternative possibilities: their economic situation prior to it, or the strength/weakness of their Jewish identity.
It finds that changes in behaviour are heavily influenced by the economic impact of the pandemic, particularly with respect to synagogue membership fees, but that Jewish identity also plays a part, most acutely in relation to making voluntary contributions to schools.
Abstract: The Gen17 Jewish Community Survey was a nationwide study designed to gather detailed information
about Australia’s Jewish community. This report provides insight into selected key
findings that have emerged from a preliminary data analysis. It has been designed to demonstrate the
potential breadth and value of Gen17 data to the many organisations and Jewish service providers
operating in the community. The present analysis barely scratches the surface of the information that is
potentially available from this survey and more in‐depth, topic‐based reports are planned for the near
future.
Gen17 covers a wide variety of topics aimed at delivering information about all major aspects of the
Jewish Australian experience. For a population with a significant migrant component, it explores
migratory histories, languages and experiences. For a community committed to furthering Jewish life it
covers Jewish schooling, Jewish education, Jewish student experience, Jewish identity, Jewish
partnerships as well as aspects of Jewish communal life from fundraising to volunteering. For a caring
community it investigates child care, health and welfare, socioeconomics and poverty. And for a
politically engaged community it provides data on attitudes towards and engagement with Israel,
experience of antisemitism, the Holocaust, as well as data about life in Australia more generally.
Abstract: This report, published in conjunction with the Isaac and Jessie Kaplan Centre for Jewish Studies at the University of Cape Town, contains a detailed demographic assessment of the South African Jewish population and the results of the 2019 Jewish Community Survey of South Africa – the largest and most extensive study of its kind ever undertaken. The fieldwork for the survey generated a final sample of 4,193 individuals (aged 18 and over) living in 2,402 unique households. Accounting for everyone living within those households, the report draws on data on 5,287 individuals.
Authored by JPR Senior Research Fellow Dr David Graham, the report finds that the Jewish population of the country has declined over the past twenty years, mainly as a result of migration, but also due to the natural ageing of the population. Jews have emigrated from South Africa in significant numbers since the 1960s; the study speculates that the South African Jewish diaspora may now be larger than the Jewish population living in South Africa.
However, despite the numerical decline, the report demonstrates that the South African Jewish community is remarkably vibrant and resilient. Overall, Jewish identity in South Africa appears to be stronger, and more religious, than in either Australia or the UK and the community remains very close-knit.
The study finds significant differences between the Jewish communities of Johannesburg and Cape Town, with 48% in Johannesburg self-identifying as either Orthodox or strictly Orthodox, compared with 22% in Cape Town. In Cape Town 40% self-describe as Progressive or Secular, compared with 18% in Johannesburg.
The report explores South African Jews' sense of belonging to the country and sense of satisfaction with their lives, as well as their attitudes to issues such as unemployment, government corruption and crime levels, anti-Israel sentiment and antisemitism. It also contains new data on synagogue membership and Jewish school enrolment.
The study is designed to provide an up-to-date set of empirical data to help Jewish community leaders plan for the future, including those involved in social care, health and welfare, education, religious life and combating antisemitism.
Abstract: In late 2017, JPR published a major study of attitudes towards Jews and Israel among the population of Great Britain, a project supported by the Community Security Trust and the Department for Communities and Local Government. We regard it as a groundbreaking piece of work - the first study conducted anywhere that empirically demonstrates a clear connection between extreme hostility towards Israel and more traditional forms of antipathy towards Jews.
This report explores this connection yet further, focusing specifically on two particularly prevalent ideas that are often experienced by Jews as antisemitic: the contention that Israel is 'an apartheid state' and that it should be subjected to a boycott.
In the first instance, the study finds that large proportions of people actually have no view at all on these ideas, either because they do not know anything about the issues, or because they are simply unsure of where they stand on them. This is particularly the case for young people and women - knowledge levels improve and opinions sharpen the older people are, and, as has been found in numerous other studies, women tend to be less opinionated than men on these types of political issues.
However, among those who do have a view, 21% agree with the contention that 'Israel is an apartheid state,' 5% strongly so, and 10% endorse the argument that 'people should boycott Israeli goods and products (3% strongly so). About the same proportion (18%) disagrees with the apartheid contention as agree with it, but a much higher proportion disagrees with the boycott one (47%) than agrees with it.
Disagreement with the boycott idea is higher in older age bands than in younger ones, increasingly so among those aged 40-plus, a phenomenon that is not found in relation to the apartheid contention. But the ideas are not particularly sensitive to educational level - both agreement and disagreement with both contentions increase the higher the educational qualification achieved.
However, clear distinctions can be found when looking at the data through the lens of religion, with Muslims much more likely than other groups to support both contentions.
The report goes on to explore the correlations between these views and more traditional anti-Jewish ones, and finds clear links between the two, although this is more the case with the boycott idea than the apartheid one. However, it also notes that the correlation is stronger with other anti-Israel beliefs, particularly those arguing that Israel exploits the Holocaust for its own purposes, and those claiming that Israel is excessively powerful or the primary cause of troubles in the Middle East.
Abstract: JPR’s report, European Jewish identity: Mosaic or monolith? An empirical assessment of eight European countries, authored by Senior Research Fellow Dr David Graham, asks whether there is such a thing as a European Jewish identity, and, if so, what it looks like.
The question of whether there is a Jewish identity that is at once common to all European Jews but also peculiar to them, has intrigued scholars of contemporary Jewry since the fall of the Berlin Wall. This study contrasts the European picture with the two major centres of world Jewry, the United States and Israel, and examines the nature and content of Jewish identity across Europe, exploring the three core pillars of belief, belonging and behaviour around which Jewish identity is built.
This research was made possible by the advent of the EU Agency for Fundamental Rights (FRA) survey in 2012 examining Jewish people’s experiences and perceptions of antisemitism across nine EU Member States: Belgium, France, Germany, Hungary, Italy, Latvia, Romania, Sweden and the UK. As well as gathering data about antisemitism, the study investigated various aspects of the Jewishness of respondents, in order to ascertain whether different types of Jews perceive and experience antisemitism differently. This study focuses on the data gathered about Jewishness, thereby enabling direct comparisons to be made for the first time across multiple European Jewish communities in a robust and comprehensive way.
The report concludes that there is no monolithic European identity, but it explores in detail the mosaic of Jewish identity in Europe, highlighting some key differences:
• In Belgium, where Jewish parents are most likely to send their children to Jewish schools, there is a unique polarisation between the observant and non-observant;
• In France, Jews exhibit the strongest feelings of being part of the Jewish People, and also have the strongest level of emotional attachment to Israel;
• Germany’s Jewish community has the largest proportion of foreign-born Jews, and, along with Hungary, is the youngest Jewish population;
• In Hungary the greatest relative weight in Jewish identity priorities is placed on 'Combating antisemitism,' and the weakest level of support for Israel is exhibited;
• In Italy, respondents are least likely to report being Jewish by birth or to have two Jewish parents;
• The Jews of Latvia are the oldest population and the most likely to be intermarried;
• The Jews of Sweden attach a very high level of importance to 'Combating antisemitism' despite being relatively unlikely to experience it, and they observe few Jewish practices;
• In the United Kingdom, Jews observe the most religious practices and appear to feel the least threatened by antisemitism. They are the most likely to be Jewish by birth and least likely to be intermarried.
According to report author, Dr David Graham: “This report represents far more than the culmination of an empirical assessment of Jewish identity. Never before has it been possible to examine Jewish identity across Europe in anything approaching a coherent and systematic way. Prior to the FRA’s survey, it was almost inconceivable that an analysis of this kind could be carried out at all. The formidable obstacles of cost, language, political and logistical complexity seemed to present impenetrable barriers to the realisation of any such dream. Yet this is exactly what has been achieved, a report made possible through an FRA initiative into furthering understanding of Jewish peoples' experience of antisemitism. It reveals a European Jewry that is more mosaic than monolith, an array of Jewish communities, each exhibiting unique Jewish personas, yet united by geography and a common cultural heritage."
Abstract: This study is based on data from JPR's National Jewish Community Survey, investigates some of the key factors influencing Jewish charitable giving, and identifies some of the key challenges for the sector going forward.
Charitable giving among Britain's Jews: Looking to the future, written by JPR researchers, Dr. David Graham and Dr. Jonathan Boyd, begins by noting just how charitable Jews are: 93% of Jews make at least one charitable donation per annum, a considerably higher proportion than that found in wider society.
The report explores some of the reasons why this might be the case, and specifically what factors influence giving among Jews. In particular, it investigates the extent to which age, religiosity, level of communal engagement, wealth and degree of generosity play a part in giving outcomes.
It goes on to look at all of these factors in the wider context of some of the trends going on in the British Jewish population – secularisation, on the one hand, and the growth of the strictly Orthodox sector of the other – and focuses on the important role the babyboomer generation will play in the long-term future of the British Jewish charitable sector.
Abstract: Israelis constitute the largest foreign-born group of Jews living in the UK, and, as such, they garner considerable interest both in Britain and in Israel. In Britain, the presence of Israeli Jews constitutes a potential boon to the Jewish community, although any increase in their numbers can also place a potential strain on existing resources. In Israel, the decision to move abroad is rarely seen as a completely neutral choice, so understanding more about who migrates and in what numbers, makes an important contribution to contemporary Israeli discourse.
This report, entitled “Britain’s Israeli Diaspora,” uses UK Census data to paint a portrait of the diverse Israeli population in Britain. Whilst it includes a fair number of stereotypical, born-and-bred, accented Israelis who are recent migrants to the UK, it also contains a considerable proportion of people who hold dual Israeli-British citizenship, have been living in Britain for many years and appear to be well-integrated into British society.
There is clear evidence to show that the Israeli population of the UK has grown over time, increasing by an estimated 350% between 1971 and 2011, and whilst it is still small, it now stands at its highest ever recorded level. Moreover, in the decade between 2001 and 2011, a greater number of Israelis moved to Britain than British Jews moved to Israel, at a ratio of three to two.
Many of the Israelis who have moved to the UK recently are in their mid-20s to mid-40s, and are highly educated, and whilst most are secular and relatively few choose to engage in Jewish communal religious life, approximately half of those with children choose to send their children to Jewish schools. At the same time, it is important to note that the Israeli population in the UK includes a sizeable proportion of strictly Orthodox Jews (about 16%), and a not insignificant proportion of non-Jews (9%).
Based on these data, it is difficult to determine the forces that may be driving Israeli migration. Whilst one might be tempted to argue that political or economic considerations are key, the most compelling evidence points to rather more prosaic factors – most notably, partnering with, or marrying, someone from Britain.
Abstract: An innovative study looking at UK census data through the lens of the household – or Jewish family – shows that only a quarter of all Jewish homes are comprised of the stereotypical married couple with children, and two out of three Jewish households in Britain have no children living in them at all. It further demonstrates that an estimated 17,600 Jews aged 65 or above live alone, the majority of whom are women.
The report, entitled Jewish families and Jewish households: Census insights into how we live, is the latest in a series of reports published by JPR that draw on data from the 2011 Census to understand key aspects of contemporary Jewish life in Britain. It is the most comprehensive report on these data published so far, and reveals a number of important insights, hitherto unknown.
Amongst these, it demonstrates that a third of all Jewish households have people living within them who are either not Jewish, or whose Jewish status is unclear. On the face of it, this represents little change over the decade since 2001, but close examination of the data indicate that there has been an increase in the number of Jews living with people who say they have no religion, alongside a decrease in the number of Jews living with people who have a different religion.
The report also investigates differences in household make-up between Jews and other religious and ethnic minorities, and demonstrates that Jews are far less likely than average to cohabit or to live in single parent families – a finding which indicates that the traditional Jewish family is holding up relatively well in the face of general changes in family formation habits in Britain. On the other hand, a higher proportion of Jewish households have people aged 65 or over living alone in them than British households in general, or for that matter, the households of almost every other minority group in the UK.
In addition, household data from the census provide valuable insights into the lives of students and young adults, revealing that there are more Jewish students based in Gateshead than any other city in the UK. Nottingham and Birmingham follow quite closely behind, and both Oxford and Cambridge feature among the top seven locations for Jewish students. One in five young adults aged 25-29 still live with their parents, and the proportion in that age group living alone declined by about a third between 2001 and 2011, probably due to issues around affordability.
Abstract: JPR’s preliminary findings report from the 2013 National Jewish Community Survey reveals a community in which younger Jews are more religious than older Jews, the traditional middle-ground is shrinking, and people are more likely to be moving away from religiosity than towards it.
On several indicators, it shows that those aged under 40 are more likely to observe Jewish religious rituals than those aged 40-64, who, in turn, are more likely to do so than those aged 65 and above.
It goes on to demonstrate that whereas 40% of respondents describe their Jewish upbringing as ‘traditional’ – the common placeholder for centrist, or middle-of-the-road mainstream Orthodox Judaism in the UK – just 26% describe their current position in that way.
And it provides data on denominational switching over the course of people’s lives, allowing us to measure the extent and direction of this type of movement over time.
The report also includes evidence indicating that the prevalence of intermarriage is slowing down, a phenomenon that has also been found in recent data on Jewish Americans.
Additional new data in the areas of Jewish education, charitable giving and health, care and welfare are also included in the report.
Abstract: The fourth report in our series on the 2011 UK Census, and the first to incorporate data from the censuses in Scotland and Northern Ireland into the analysis. It explores geographical change in the UK Jewish community, and demonstrates how the UK Jewish population is becoming increasingly concentrated in a small number of core geographical areas.
Our first report, published in December 2012, looked at the UK Jewish population at Local Authority (LA) level, and noted that whilst the size of the Jewish population of England and Wales has remained largely static since 2001, there are significant changes taking place at the local level. Our second report, published in February 2013, also focused on geography, and examined the changes that have taken place at the neighbourhood level. Our third report, published in July 2013, utilised age and sex data to outline the strikingly different demographic profiles of two distinct groups within the community - the strictly Orthodox, and everybody else.
Abstract: The third report in the series on the 2011 UK Census, based on age and sex data for Jews in England and Wales. It outlines the strikingly different demographic profiles of two distinct groups within the community - the strictly Orthodox, and everybody else.
The first report, published in December 2012, looked at the UK Jewish population at Local Authority (LA) level, and noted that whilst the size of the Jewish population of England and Wales has remained largely static since 2001, there are significant changes taking place at the local level. Our second report, published in February 2013, also focused on geography, and examined the changes that have taken place at the neighbourhood level.
This third report in the series investigates data released by the Office for National Statistics (ONS) in July 2013, covering age and sex by religion.
Abstract: Drawing on data from JPR's 2010 Israel Survey, this report explores which media sources are being accessed by Jews, and assesses their attitudes towards reporting about Israel. Despite the BBC being the most popular news source, its reporting about Israel is widely considered to be biased.
The Israel Survey was carried out by JPR in early 2010 and was the first national study dedicated to an examination of the attitudes of Jews in Britain towards Israel. Supported by Pears Foundation, the survey generated a total of 4,081 responses, the largest sample so far assembled of Jewish public opinion in Britain.
The key findings report showed that for a majority of respondents, Israel forms a very important aspect of their Jewish identities, with almost three-quarters describing themselves as ‘Zionist’. Nine out of ten felt that Israel is the ‘ancestral homeland’ of the Jewish people and an even greater proportion had visited the country. The survey also explored territorial issues, the peace process, defence policy and Israeli society.
This second report explores data from that survey that has not been previously analysed or published
Abstract: In May 2007 JPR launched Jews in Britain: A Snapshot from the 2001 Census, which was given extensive coverage in the national and international media and the Jewish press. It laid bare the complexity of the Jewish population and demolished several popular myths: ‘the Jewish nuclear family, the homogenous Jewish household, the Jewish housewife, the married Jewish couple or the universally successful and prosperous citizen.’
Over 120 pages long, the report covers a wide range of subjects, including the nature of Jewish partnerships, intermarriage, living standards, social inequality, ethnicity, educational standards and many other demographic issues. ‘Our understanding of the British Jewish population has been revolutionized’, concluded the authors of JPR's comprehensive analysis of the data on Jews derived from answers to the first ever voluntary question on religion in the 2001 Census. ‘The results have been truly fascinating and mould-breaking.’ A debate has now been started which, JPR hopes, will provoke an extensive and much-needed examination into the nature of the Jewish community in Britain and its future needs.
Abstract: This study, located in the disciplines of human geography and demography, explores the socio-spatial boundaries encapsulating Britain’s Jewish population, particularly at micro-scales. It highlights and challenges key narratives of both Jewish and general interest relating to residential segregation, assimilation, partnership formation, exogamy and household living arrangements.
It presents a critical exploration of the dual ethnic and religious components of
Jewish identity, arguing that this ‘White’ group has become ethnically ‘invisible’ in
British identity politics and, as a consequence, is largely overlooked. In addition, the key socio-demographic processes relating to Jewish partnership formation are addressed and a critical assessment of data pertaining to the decline of marriage, the rise of cohabitation and the vexed topic of Jewish exogamy, is presented. The analysis culminates by linking each of these issues to the micro-geographical scale of the household and develops a critical assessment of this key unit of Jewish (re)production. Jewish population change is contextualised within the framework of the second demographic transition.
This deliberately quantitative study is designed to exploit a recent glut of data
relating to Jews in Britain. It interrogates specially commissioned tables from
Britain’s 2001 Census as well as four separate communal survey data sources. It
highlights and challenges recent geographical critiques of quantitative
methodologies by presenting a rigorous defence of quantification in post-‘cultural
turn’ human geography. It emphasises the importance and relevance of this fruitful shift in geographical thought to quantitative methods and describes the role quantification can now play in the discipline. Above all, it synthesises two disparate sets of literature: one relating to geographical work on identity and segregation, and the other to work on the identity, demography and cultural practices of Jews. As a result, this thesis inserts the largely neglected ethno-religious Jewish case into the broader geographical literature whilst developing a critical quantitative spatial agenda for the study of Jews.
Abstract: During the 1990s, Jewish communal leaders in Britain reached a consensus that Jewish education, in the broadest sense, was the principal means of strengthening Jewish identity and securing Jewish continuity. This belief motivated considerable investment in communal intervention programs such as Jewish schools, Israel experience trips, and youth movements. Twenty years on, it is pertinent to ask whether, and to what extent, this intervention has worked. The Institute for Jewish Policy Research’s (JPR) 2011 National Jewish Student Survey contains data on over 900 Jewish students in Britain and presents an opportunity to empirically assess the impact such intervention programs may have had on respondents’ Jewish identity by comparing those who have experienced them with those who have not. Regression analysis is used to test the theory based on a set of six dimensions of Jewish identity generated using principal component analysis. The results show that after controlling for the substantial effects of Jewish upbringing, intervention has collectively had a positive impact on all aspects of Jewish identity examined. The effects are greatest on behavioral and mental aspects of socio-religious identity; they are far weaker at strengthening student community engagement, ethnocentricity, and Jewish values. Further, the most important intervention programs were found to be yeshiva and a gap year in Israel. Both youth movement involvement and Jewish schooling had positive but rather limited effects on Jewish identity, and short-stay Israel tours had no positive measurable effects at all.
