Abstract: The paper sets out how a small religion-based sub-population based in a UK city, Liverpool Jewry, underpinned its planning for the future in the light of its reducing size and the consequent strain on the community’s infrastructure and resources. This was achieved by carrying out a voluntary census to provide information on the community’s current size (about 1800 individuals living in 900 households) and its age profile, household types and other characteristics. The census questions were designed to provide data that allowed future population projections to be developed. The low number of births in the community necessitated the devising of a novel approach to the fertility assessment, though mortality rates were derived in a traditional way. In particular, the various elements of migration were investigated via historical information and stated preference responses. The analysis facilitated the estimation of levels of future demand for educational, youth, cultural, religious, welfare and burial services, and the community’s ability to continue to provide those services. Whilst the subject of this paper is the Jewish community in the city of Liverpool, the approach set out here could be adopted by other minority groups, whether shrinking, growing or stable, in other localities and in other countries.
Abstract: The dissertation explores anti-Jewish racism as a structural phenomenon inherent to Swedish society. While research often has separated the study of anti-Jewish racism/antisemitism from other racisms, this dissertation is located within the field of critical race studies to explore anti-Jewish racism as part of larger social and racialised structures.
The study is theoretically framed by a feminist and antiracist gaze that locates Sweden and constructions of “Swedishness” at the core of the analysis, enabling a perspective on anti-Jewish racism as a relational and dynamic social phenomenon. Methodologically the study is inspired by a qualitative tradition, situated at the crossroads of in-depth interviews with self-identified Jews on experiences of anti-Jewish racism and Jewish identity, discourse analysis of media debates, film analysis, and participant observations.
The dissertation explores the entanglements of anti-Jewish racism with notions of “Swedish exceptionalism”, “Swedish gender equality”, the categories of Protestantism and secularism, and racism against other “Others” within what is referred to as the Swedish racial regime. By doing so, the thesis expands the field of critical race studies in Sweden to incorporate an analysis of anti-Jewish racism as a social phenomenon, but also develops a critical analysis of the Swedish racial regime through a specific focus of anti-Jewish racism.
The study illuminates that migration from the Global South is often portrayed within hegemonic discourses as a racist threat against Jews, obscuring Swedish anti-Jewish racism. At the same time, the important demographical shifts that have occurred in Sweden due to this migration have rendered Jews “whiter” in relative terms, and the pressure to adapt to Protestant-secular norms of Swedish “sameness” has decreased, opening up for demands of recognition and Jewish visibility. However, Protestant-secular norms regulating Swedish society confer the category of Jews to a position of conditional “Swedishness”, with public display of Jewishness creating instances of Swedish white discomfort. Thus, the category of Jews embodies a position of ambivalence in the Swedish racial regime, subjected to processes of racialisation but also relative racial privilege. Moreover, this ambiguity occurs in a context of a dynamic of “care” towards the Jewish “Other”, shaped through the perceived threat of the Muslim “Other”, partly reducing the category of Jews to a position of victimhood, while producing an image of Sweden as a progressive and “tolerant” nation, disavowing the ongoing exclusion of those categorised as “different” from Swedish Protestant secularism.
The dissertation suggests that challenging the demands for Swedish “sameness” and the dismantling of hegemonic and racist notions of “Swedishness” would open up for greater possibilities of lives beyond racism.
Abstract: Muslims across Europe have been labeled as uncivil since the migration waves of postcolonial and guestworker migrants in the mid-20th century. In this paper, I bring the Muslim experience in the German capital into conversation with Civil Sphere Theory (CST), which analyzes how senses of cultural boundedness are supported, shaped, and contested through the interrelations between the institutions of civil society and social movements aimed at expanding civic inclusion. Drawing on two years of ethnographic research in a Berlin mosque, I move from Muslim associations with incivility to the actions these associations provoke in relation to the civil sphere: exploring how those deemed uncivil exert agency in response to, and also in spite of a civil/uncivil divide. Through the voices and experiences of my interlocutors, I show that Muslims are not simply a victimized out-group excluded from the German civil sphere, but are also agents of change who actively seek to gain full inclusion within it. Specifically, I trace how my German Muslim interlocutors contend with their negative social status by drawing on narratives, and enlivening connections that link them to the German Jewish experience: seeking incorporation in the civil sphere through identifications with another “Other,” and through this other, also mainstream society.
Topics: Diaspora, Ethnography, Jewish Renewal, Jewish Revival, Outreach, Baal Teshuvah, Orthodox Judaism, NGOs, Young Adults / Emerging Adulthood, Religious Observance and Practice, Main Topic: Other
Abstract: Against the gloomy forecast of “The Vanishing Diaspora”, the end of the second millennium saw the global emergence of a dazzling array of Jewish cultural initiatives, institutional modalities, and individual practices. These “Jewish Revival” and “Jewish Renewal” projects are led by Jewish NGOs and philanthropic organizations, the Orthodox Teshuva (return to the fold) movement and its well-known emissary Chabad-Lubavitch Hasidism, and alternative cultural initiatives that promote what can be termed “lifestyle Judaism”. This range between institutionalized revival movements and ephemeral event-driven projects circumscribes a diverse space of creative agency. Indeed, the trope of a “Jewish Renaissance” has become both a descriptive category of an increasingly popular and scholarly discourse across the globe, and a prescriptive model for social action. This article explores the global transformations of contemporary Jewishness, which give renewed meaning to identity, tradition, and politics in our post-secular world in two different sociopolitical contexts. Drawing on long-term ethnographic research, we interrogate the relations between “diaspora” and “homeland” by analyzing two case studies: the Jewish revival movement in Budapest, Hungary, and the Jewish renewal initiatives in Israel. While the first instantiates a diasporic movement anchored in a post-denominational and post-secular attempt to reclaim Jewish tradition for a new generation of Jew-llennials (Millennial Jews), the second group operates against the Orthodox hegemony of the institutional Rabbinate by revisiting religious ritual and textual study. By proposing new cultural repertoires, these movements highlight the dialectic exchange between center and periphery. The ethnography of religious revival decenters the Israeli Orthodoxy as “the homeland” and positions the diaspora at the core of a network of cultural creativity and renewal, while remaining in constant dialog with Israel and other diasporic communities.
Abstract: In recent years, Berlin has witnessed an ever-growing internationalization, predominantly through migration flows from all over the world. Its Jewish population has equally diversified: Berlin is now populated by Jews from the Americas, Europe and also by young Israelis who permanently live in the city. The migrant group of ‘Israelis in Berlin’ has attracted significant media attention in Germany, Israel and beyond and has often been portrayed as detached from the existing local Jewish community. My thesis interrogates this assumption and presents an ethnography which shows diverse and complex affiliations and Jewishness(es) entangled with nationality, ethnicity, religion, gender and sexuality. Through the immersion in ‘Jewish’ and ‘Hebrew’ Berlin, I span an interrelated ethnographic field which I construe as a scene. Focusing on a choir, and its connections to a synagogue and a queer Shabbat event, I investigate ‘how the scene constitutes itself as Jewish’. Combining ethnography with biographical-narrative interviews, I present how this scene is enacted and performed, embedded in the respective historical and socio-political contexts, and constituting itself by migration and conversion. By way of mirroring the biographies of migrants and converts, I argue that Jewishness in the scene is constituted by complexity rather than unity, ambivalence rather than certainty and contestation rather than agreement. The influence of Israeli migration to Berlin and the presence of Hebrew engenders the emergence of new ways of ‘being Jewish’. Under the specific representations of Jewishness in Germany, ‘being Jewish’ is always co-constructed alongside the negotiation over ‘being German’. Thus, by way of mapping trajectories of conversion and migration and their embeddedness in their respective socio-political contexts, I analyse processes of ‘becoming Jewish’ and their impact on this urban scene. In the framework of urban scenes, diaspora and secularism, I describe transformations towards new forms of urban (religious) socialities and aesthetics (music) and show how biographical research and the study of urban scenes offer profound insights towards new understandings of contemporary societies in the light of global transformations.
Abstract: While concern about antisemitism is growing, especially online, agreement about what exactly constitutes antisemitism is declining, especially when it appears in contexts other than those associated with Nazism.
Based on four empirical case studies and combining various qualitative analyses of digital content and semi-structured interviews, this thesis explores expressions of antisemitic hate speech and how the discursive boundaries of what can and cannot be said about Jews are perceived, dealt with, and experienced by different actors in the Norwegian digital public sphere. These include key political actors on the far right and the left, as well as members of the small and historically vulnerable Jewish minority. Theoretically, the thesis combines sociological boundary theory with perspectives from media studies, antisemitism studies and multidisciplinary research on online hate.
The thesis shows how the neo-Nazi organisation Nordic Resistance Movement and online debaters in various comment sections push boundaries by producing and promoting antisemitic content in both explicit and implicit ways. It also shows how “anti-Islamic” far-right alternative media and left-wing political organisations draw boundaries through comment moderation on their digital platforms. A key finding is that antisemitic hate speech is a diverse and complex phenomenon that can be difficult to identify. Finally, the thesis also sheds light on the experiences of antisemitic hate speech among Norwegian “public Jews”.
Beyond the empirical findings, the thesis contributes to media studies by proposing an analytical framework for how the concepts of boundaries and boundary-making can be used to understand different key dimensions and dynamics of the digital public sphere, in particular, how hateful content is communicated and countered, and the consequences for those targeted.
Abstract: Syrian refugees have become a significant minority in Germany over the past decade, with approximately one million now residing in the country. Most of them plan to stay and are eager to integrate into German society. Alongside practical challenges such as uncertain legal status, securing housing, finding employment, facing racism, and learning the German language, they must also navigate an ideological environment where common views on the Middle East, Islam, Israel, Jews, and the Holocaust differ significantly from those in their home country. This necessitates a certain degree of adaptation. Based on qualitative interviews with more than 200 Arab and Kurdish Syrian refugees, we examine self-perceptions, views on developments in the Middle East, and attitudes toward Jews. Significant differences emerged between Arab and Kurdish respondents. Especially among Syrian Kurds, there’s a noticeable openness to challenge antisemitic attitudes, often motivated by a rejection of Arab nationalist ideology and anti-Zionist propaganda. Syrian Kurds often perceive Jews and Israel more favorably than Arab Syrians. Their history of discrimination and oppression in Syria contributes to their rejection of hatred of Jews and Israel.
Abstract: This thesis challenges the widely held liberal view that faith schools are necessarily a conflictual influence in contemporary society. In examining the conceptual resources that the Modern Orthodox Jewish (MOJ) faith school might bring to the formation of its pupils as tolerant citizens, the thesis draws on selected contexts and concepts of toleration from British thought in the seventeenth and early eighteenth century most notably that of John Locke, from the era of Enlightenment and Emancipation in seventeenth to nineteenth century Europe, and from contemporary ideas concerning aspects of toleration and citizenship central to the present day. The argument does not take for granted homogeneous and conventional conceptions of toleration, or indeed of intolerance. In paving a critical path, it offers fresh perspectives on religious autonomy and diversity from a philosophical, historical, theological, political and educational point of view. These ideas provide a significant contribution to issues of crucial current debate concerning religious toleration and citizenship in twenty-first century liberal democratic England. Finally the thesis suggests ways in which the MOJ faith school might educate its pupils to participate in, and contribute to, wider society as a community of tolerant practice, and offers ideas concerning the philosophical framework that might underpin this practice.
Topics: Antisemitism, Antisemitism: Attitude Surveys, Antisemitism: Christian, Antisemitism: Definitions, Antisemitism: Discourse, Antisemitism: Education against, Antisemitism: Far right, Antisemitism: Left-Wing, Antisemitism: Monitoring, Antisemitism: Muslim, Antisemitism: New Antisemitism, Antisemitism: Online, Internet, Jewish Perceptions of Antisemitism, Attitudes to Jews, Anti-Zionism, Israel Criticism, Main Topic: Antisemitism, Methodology, Social Media
Abstract: This open access book is the first comprehensive guide to identifying antisemitism online today, in both its explicit and implicit (or coded) forms. Developed through years of on-the-ground analysis of over 100,000 authentic comments posted by social media users in the UK, France, Germany and beyond, the book introduces and explains the central historical, conceptual and linguistic-semiotic elements of 46 antisemitic concepts, stereotypes and speech acts. The guide was assembled by researchers working on the Decoding Antisemitism project at the Centre for Research on Antisemitism at Technische Universität Berlin, building on existing basic definitions of antisemitism, and drawing on expertise in various fields. Using authentic examples taken from social media over the past four years, it sets out a pioneering step-by-step approach to identifying and categorising antisemitic content, providing guidance on how to recognise a statement as antisemitic or not. This book will be an invaluable tool through which researchers, students, practitioners and social media moderators can learn to recognise contemporary antisemitism online – and the structural aspects of hate speech more generally – in all its breadth and diversity.
Abstract: This book addresses the issues of memory (a more suitable word would be Marianne Hirsh’s term of postmemory) of the Holocaust among young Poles, the attitudes towards Jews and the Holocaust in the comparative context of educational developments in other countries. The term “Jews” is, as rightly noted Joanna Tokarska-Bakir (2010) a decontextualized term used here in the meaning of Antoni Sułek (2010) as a collective “symbolic” entity. The focus was on education (transmitting values), attitudinal changes and actions undertaken to preserve (or counteract) the memory of Jews and their culture in contemporary Poland. The study to which the book primarly refers was conducted in 2008 and was a second study on a national representative sample of Polish adolescents after the first one undertaken in 1998. The data may seem remote from the current political situation of stepping back from the tendency to increase education about the Holocaust which dominated after 1989 and especially between 2000 and 2005, nonetheless they present trends and outcomes of specific educational interventions which are universal and may set examples for various geopolitical contexts.
The focus of this research was not primarily on the politics of remembrance, which often takes a national approach, although state initiatives are also brought to the attention of the reader, but rather on grassroots action, often initiated by local civil society organizations (NGOs) or individual teachers and/or students. This study has attempted to discover the place that Jews have (or do not have) in the culture of memory in Poland, where there lived the largest Jewish community in pre-war Europe, more than 90% of which was murdered during the Holocaust. The challenge was to show the diversity of phenomena aimed at integrating Jewish history and culture into national culture, including areas of extracurricular education, often against mainstream educational policy, bearing in mind that the Jews currently living in Poland are also, in many cases, active partners in various public initiatives. It is rare to find in-depth empirical research investigating the ensemble of areas of memory construction and the attitudes of youth as an ensemble, including the evaluation of actions (programmes of non-governmental organisations and school projects) in the field of education, particularly with reference to the long-term effects of educational programmes. The assumption prior to this project was that the asking of questions appearing during this research would stimulate further studies.
The book is divided into three parts: Memory, Attitudes and Actions. All three parts of the book, although aimed at analysing an ongoing process of reconstructing and deconstructing memory of the Holocaust in post-2000 Poland, including the dynamics of the attitudes of Polish youth toward Jews, the Shoah and memory of the Shoah, are grounded in different theories and were inspired by various concepts. The assumption prior to the study was that this complex process of attitudinal change cannot be interpreted and explained within the framework on one single academic discipline or one theory. Education and the cultural studies definitely played a significant role in exploring initiatives undertaken to research, study and commemorate the Holocaust and the remnants of the rich Jewish culture in Poland, but the sociology, anthropology and psychology also played a part in helping to see this process from various angles.
Abstract: Faith schools remain a topic of debate in contemporary Britain. In 2017, faith schools accounted for 33.7% of state-funded mainstream schools. Faith schools differ from other state-funded mainstream schools in many ways. For example, they have the ability to control the content taught in their Religious Education and Sex and Relationships Education (SRE) syllabuses and have control over their admissions arrangements. This project explores the impact Jewish schools can have on one’s adult beliefs, through a small-scale study. This study analyses online questionnaire responses from 25 participants aged 19-27. All participants in this sample attended the same Jewish secondary school in London, referred to as ‘School A’. The responses show that faith schools can have a significant effect on one’s adult beliefs, due to the ways in which they teach pupils about different religions, political ideologies, and sexuality. This was found to be mainly due to the perceived exclusion of other religious beliefs and opinions. Despite this, most of the participants still felt able to express themselves and their beliefs. Moreover, this study’s participants felt that their adult beliefs were more significantly impacted by their family and community, rather than by their school. The study’s findings highlight a need to improve the inclusivity of SRE teaching in Jewish schools. This project recommends that further research is conducted on the impact of attending a Jewish secondary school on an individual’s beliefs later in life, and whether this is also representative of all UK faith schools.
Abstract: This thesis argues that British orthodox Jewish women (BOJW) generate spaces within the British orthodox religious community to practice piety in a non-conformist fashion. The spaces they generate both enable BOJW to perform these interventions, as well as reflect back on the normative practices of the British orthodox community. In this way these pious practices inform, influence and shift what constitutes normative practice going forward. I ask what sort of agency accounts for these practices, and how these particular practices inform wider questions of agency. Some theories of agency have rendered the religious subject as repressed, and religious women as voiceless, sometimes invisible. Many religious subjects reject this traducing of their choices, and, instead celebrate opportunities for personal and communal religious agency and alternative performances. I consider these pious interventions through the ethnographic examination of three crucial areas of orthodox religious life: education, ritual participation and issues of leadership and authority. These three areas of investigation represent the most significant arenas of religious life within which BOJW negotiate their identities. During the eight months of fieldwork, I conducted twenty-one qualitative in-depth interviews; additionally, I examined material from local communal websites, synagogue-community mailings and advertising. My findings suggest that intelligibility, as a function of identity, plays a vital role in the ways in which BOJW navigate their way through their religious lives in their homes, communities and workplaces – such that it functions as sacred edifice, restrictive restraint as well as avenue for creativity. Contemporaneously, some of the BOJW interviewed stated that although there has been some shift in normative religious practice in their local synagogue-community, they also experienced backlash from local religious authorities who construed their performances as meta-acts of communal, political and social transgression, rather than acts of religious piety – precisely because they were pious acts performed by women.
Abstract: The article deals with two legitimate cultures that were created in Poland after 1989. "Legitimate culture" means the axiological frame of reference that defines the criteria of prestige and dishonor, that is, the criteria of supreme values and anti-values. No authority (in Poland or any other country) can exist without controlling legitimate culture. However, legitimate culture in Poland is threatened by a history of domestic violence against Jews (massive pre-war Polish anti-Semitism, the murder of Jews during the Holocaust, the murder and persecution of Jews in the post-war period). respect, any Polish authority must control Holocaust-related content. The first concept of Holocaust management, created within the framework of the first legitimate culture (corresponding to the legal and institutional arrangements of 1989–2005 and 2007–2015) treated the Holocaust and Polish attitudes toward Jews as: an affirmation of the need to weaken the “nation,” the religious community and other collective entities; a problem that each Pole individually solves on his/her own. The second legitimacy culture (2005–2007; 2015–2023) works to: recognize the Holocaust as a problem that only the Polish nation can resolve; criminalize claims that Poles murdered Jews; present (and justify) violence against Jews as a struggle against communism; and portray Poles helping Jews as the norm, which the majority met during the occupation. The first culture of legitimacy used the Holocaust to weaken the social bond; the second uses the Holocaust to reactivate nationalism. Both cultures are responsible for the current crisis of social communication, and therefore another legitimate culture is needed to emerge from this crisis.
Abstract: Since 7th October 2023, the date when Hamas perpetrated the worst and most murderous single massacre against Jews since the Holocaust, there has been a surge in antisemitism in UK universities. This report offers a summary of research by the Intra-Community Professorial Group (ICPG) about antisemitism at UK universities since the 7th October attacks, aimed at understanding and documenting problems on and off campus and proposing evidence-based solutions to address them.
Key findings include:
1. There has been up to 34 percentage points increase in rates of antisemitic abuse in universities since Oct 7th. These include physical attacks, threats of rape, violence, verbal abuse, harassment, and use of Nazi imagery.
2. Jewish students are withdrawing from all aspects of university life, including lecture theatres and seminar rooms,
online learning spaces, social activities, and entire areas of campus. More than half of respondents reported being
fearful of being on campus, and three quarters being uncomfortable to be open about their Jewish identity. The
consequential impact on their ability to participate in university life, let alone their mental and physical health, is
profound.
3. There is compelling evidence that some universities are failing in their responsibility to adequately safeguard
Jewish students from verbal abuse and physical attack.
Abstract: Entwined Homelands, Empowered Diasporas explores how the 30,000 Jews in northern Morocco developed a sense of kinship with modern Spain, medieval Sepharad, and the broader Hispanophone world that was unlike anything experienced elsewhere. The Hispanic Moroccan Jewish diaspora, as this group is often called by its scholars and its community leaders, also became one of the most mobile and globally dispersed North African groups in the twentieth century, with major hubs in Venezuela, Argentina, Brazil, Peru, Spain, Israel, Canada, France, and the US, among others.
Drawing on an array of communal sources from across this diaspora, Aviad Moreno explores how narratives of ancestry in Spain, Israel, Morocco, and several Latin American countries interconnected the diaspora, empowering its hubs across the globe throughout the twentieth century and beyond.
By investigating these mechanisms of diaspora formation in a small community that once shared the same space in Morocco, Entwined Homelands, Empowered Diasporas challenges national accounts of the broader Jewish diasporas and adds complexity to the annals of multilayered ethnic communities on the move.
Abstract: In this report:
This landmark report looks at how the October 7 attacks on Israel and the war in Gaza have impacted the British Jewish community one year on. The report demonstrates the profound impact the events of the last year have had on Jews in the UK by analysing the responses of over 4,500 adult British Jews to the JPR Jewish Current Affairs Survey in July 2024 – the largest survey of British Jews since October 7, 2023.
Among other things, the report explores how the original Hamas attack and the subsequent war have affected how British Jews view Israel politically, how the public reaction to the conflict has affected Jews’ sense of security and trust in critical organisations in the UK, and how the conflict has impacted the Jewish lives of British Jews – their connections to Israel and the Jewish community. The findings also form the basis for the second series of the JPR/JW3 “Jews Do Count” podcast, available on the JPR website and all major platforms.
Some of the key findings in this report:
British Jews express far more concern today about the state of Israel’s democracy than they did fifteen or so years ago. Nevertheless, more still believe it to be alive and well today than do not, by 52% to 38%.
British Jews are more likely to agree than to disagree that the IDF is acting morally and according to international law, though we see much division in the responses. 50% of British Jews feel that the IDF military action against Hamas since October 7 has been unsuccessful
For all the division and criticism, British Jews are still more likely to have felt proud of Israel than ashamed since October 7.
Just 54% of Jews in the UK agree that a two-state solution is the only way Israel will achieve peace with its neighbours, compared to 77% who did so in 2010. Only about one in four (26%) British Jews think that most Palestinians want peace with Israel, compared to nearly half (47%) in 2010.
Nearly four in five British Jews say that they often feel that they are being held responsible by non-Jews for the actions of Israel’s government, with 43% ‘strongly agreeing’ with this statement.
Nearly half of British Jews (46%) say that antisemitism is ‘a very big problem’ in the UK today, compared to 28% in 2018 and only 11% in 2012. In total, 83% of British define antisemitism as a problem in Britain, the highest proportion found since records began over a decade ago.
Nearly three in four respondents say they feel less safe as a Jewish person living in the UK, and almost two in three adult British Jews said they feel less confident displaying their Jewishness since the October 7 attacks.
Although most British Jews report no overall change in this regard, substantial proportions of British Jews say that they feel closer to their Jewish friends since October 7 (39%) and less close to their non-Jewish friends (24%). The findings also suggest a notable increase in levels of attachment to their local Jewish community.
Attachment levels of British Jews to Israel were steady before October 7 but have risen significantly since then, with half of British Jews saying they are ‘very’ attached to Israel today (up from 40% in 2022).
About two in three British Jews (65%) identify as Zionist, up slightly compared to before October 7. 10% identify as anti-Zionist, also up slightly.
Levels of anxiety among British Jews are higher than they were before October 7 and are notably higher than they are among the general population of Britain.
There is no evidence to indicate Jews are leaving the UK in elevated numbers in the past year – on the contrary, emigration levels are generally low and stable and have been for several decades. At the same time, a slight change in sentiment around this issue has occurred over the past year, with many moving up one notch from wherever they were on it before October 7.
Topics: Antisemitism: Attitude Surveys, Antisemitism: Monitoring, Antisemitism: Online, Antisemitism: Left-Wing, Antisemitism: Muslim, Antisemitism: Discourse, Israel Criticism, Anti-Zionism, Main Topic: Antisemitism, Policy, October 7 2023 attacks + aftermath
Abstract: In this policy paper:
How have levels of antisemitism in the UK and across Europe changed since the October 7 attack on Israel and the war in Gaza? Using the most recent survey data from July 2024, this policy paper demonstrates how the antisemitic incident reporting figures most commonly quoted significantly underestimate the number of incidents happening in reality. The paper also introduces the concept of ‘ambient antisemitism’ – Jews experiencing antisemitism that isn’t personally directed at them –looking at how the context in which Jews are living today affects their perceptions of antisemitism. It also explores the general population’s attitudes to Jews and Israel before and after October 7, 2023.
The paper concludes that better research methods are required to accurately assess the general population’s attitudes to Jews and Israel and Jewish people’s perceptions and experiences of antisemitism. It points to a critical gap in research compared with the EU and calls on the UK Government and philanthropic community to plug it as a matter of urgency.
Some of the key findings in this policy paper:
Reports of antisemitic incidents increased dramatically in the months following the Hamas attacks on Israel on October 7 in multiple European countries.
Survey data demonstrate that the number of antisemitic incidents being recorded by the police and community monitoring agencies vastly underestimates the amount of antisemitism taking place.
An evident rise in antisemitism since October 7 has had a significant impact on Jewish people’s feelings of safety and security in the UK and across Europe.
The degree to which the Hamas attacks on October 7 were marked by open celebration and affirmation of violence reveals a level of antisemitic hate that exists within parts of Western Europe that poses a severe threat to Jews living on the continent.
A culture of ‘ambient antisemitism’ has emerged in the post-October 7 period, marked by incidents such as defacing or tearing down posters of Israeli hostages, that, whether strictly antisemitic or not, create a broader milieu that feels threatening and hostile to many Jewish people.
Inaccurate and irresponsible media reporting can lead directly to an increase in antisemitism, although more research is required to understand how and when this occurs.
There has been a significant increase in sympathy for the Palestinians among young people and those on the political left since October 7; levels of sympathy for Israel are much lower, even in the very immediate aftermath of the Hamas attacks.
The lack of sympathy for Israel is likely to lead to many Jews feeling a greater sense of alienation from the societies in which they live over time.
Given the apparent levels of concern among Jews today, much more needs to be done to invest in a robust and systematic approach to measuring antisemitism in society and its effects on Jews as part of a serious strategy to combat it going forward. This is particularly the case in the UK, which has fallen far behind the EU since leaving the European Union in this respect.
Abstract: The main issue explored in this thesis is how and why food is used as a channel through which everyday identities are informed and elaborated. The thesis explores when, how and in which circumstances food and the activities involved in its preparation, consumption and exchange can be used as vehicles for identities. My ethnographic focus is on the Jewish population of Thessaloniki, the largest and most economically viable city of Northern Greece. The Jewish past of this city is quite remarkable: the Thessalonikian Jews remained a significant part of the overall population and existed continuously until early twentieth century. Dramatic events during the twentieth century and in particular the coming of Asia Minor refugees in 1922-3 and the Second World War in 1939-45 caused significant upheavals and resulted in a radical reduction of the city's Jewish population. My ethnographic data confirm that this turbulent history is reflected in the construction of present-day Thessalonikian Jewish identities. Food and the associated activities like preparing, serving, eating, talking and remembering through food are explored as meaningful contexts in which the Jews of Thessaloniki make statements about their past, create their present, construct or reject collective identifications, express their fears and preoccupations, imagine their future. The identities of my informants were multiple and complex. Being Jewish interacted with being Sephardic, Thessalonikian and Greek. In the thesis I argue that food was a way of experiencing and expressing these identities. I use the term "community" cautiously since it fails to reflect the complexity of Thessalonikian Jewish experiences and the varying degrees of identification by individuals with that community. Different degrees of belonging are considered in relation to gender, age, economic and social status. Therefore, the ambivalence or often the reluctance of Jewish people living in Thessaloniki to be identified as members of "a community" is an important theme of the thesis. Another important theme discussed is the tension and the overlapping between religion and tradition meaning kosher diet and Sephardic food as it is translated and perceived by the Jewish people themselves.
Abstract: The report looks into what Jews in the UK think of key Israeli political leaders and the country’s future, drawing on data from the responses of over 4,500 adult British Jews, members of the JPR Research Panel, to the JPR Jewish Current Affairs Survey, held in June-July 2024. The report reveals that levels of pessimism about Israel’s current situation have increased significantly among British Jews when compared to data gathered before the October 7 attacks on Israel and the war in Gaza.
Some of the main findings in this report:
Three-quarters (74%) of Jews in the UK describe Israel’s situation as “bad” (37%) or “very bad” (37%), increasing from 57% measured in Apr/May 2023. Overall, Jews in the UK characterise Israel’s current state more negatively than Israelis.
95% of adult British Jews have an opinion on Israeli Prime Minister Benjamin Netanyahu, the most widely known leader among those examined. Four in five Jews hold an unfavourable opinion of him, with 65% saying they “strongly disapprove” and 15% saying they “somewhat” disapprove of him.
Finance Minister Bezalel Smotrich (-78%), Minister of Security Itamar Ben-Gvir (-77%) and Netanyahu (-68%) are the Israeli leaders British Jews least approve of when looking at their net approval ratings. Former Prime Minister Yair Lapid (+12%) and former Minister of Defence and Deputy Prime Minister Benny Gantz (+10%) are the only two leaders showing positive net ratings among those examined.
Lapid is the only leader examined showing an increase in net approval rate compared to data from before October 7.
Politically ‘right-leaning’ Jews were much more likely to approve of Netanyahu than those who are ‘left-leaning’.
Abstract: The filigree ground mosaic is placed at the heart of the Grindel neighbourhood in Hamburg, Germany. Tracing the footprint of the former synagogue that once stood there, proudly, it demarcates an absence. It is a reminder of what the Nazis destroyed and sought to extinguish. The fact that the synagogue will finally be rebuilt, in the same place, with the support of the Federal government and the city, is anything but a matter of course. This will be the first reconstruction project of a synagogue of this size in Germany since the Second World War. Yet the project has been controversial in some respects. The two main concerns expressed in the public debate about the form of reconstruction and whether and how to integrate the Synagogue Monument at first sight appeared to be in irreconcilable competition: the importance of maintaining a culture of remembrance, and the legitimate claim of the Jewish Community to recover and rebuild its former place of worship. This would not merely be, as is often said, a sign of Jewish belonging, of identity and representation, in the urban society. Rather, it is about modes of existence that the architecture itself, in the materiality of its form and its presence, embodies and makes possible. To the people, architecture is what makes the difference. It thus shapes the political landscape.
Abstract: This report draws on data collected in June and July 2024, eight months after the October 7 attacks on Israel and in the context of the war in Gaza, to explore Jewish parents' understanding of whether their children have experienced antisemitism either at school, in the vicinity of school, and travelling to and from school. The research goes further to investigate whether parents would make different choices about where to educate their Jewish children in light of the events of October 7, the war in Gaza and the rise in antisemitism in the UK.
This is part of a growing body of evidence demonstrating how antisemitism can drive Jews away from participation in wider society, and that should be of concern to anyone who cares about building a more cohesive and understanding society. The findings raise critical questions for mainstream school administrators about how to manage the issue of antisemitism in their schools and, indeed, for government leaders about social cohesion.
Some of the key findings in this report:
A little under a quarter (23%) of British Jewish parents surveyed reported that their child or children had experienced antisemitism at school (12%), in the vicinity of school (6%) or travelling to or from school (9%).
Parents of children at a Jewish school are more likely to report that their children experienced antisemitism while travelling to or from school (13%) than at school (3%).
In comparison, those with children at mainstream schools are more likely to report their children experienced antisemitism at school (21%) than travelling to/from it (2%).
Three-quarters (73%) of Jewish parents with children in mainstream schools said that the October 7 attacks and the war in Gaza would not affect their choice about where to educate the children, but one in five (20%) said they would now be more likely to send their children to a Jewish school.
This proportion doubles (40%) for parents whose children have experienced antisemitism in, around or travelling to or from their mainstream school.
Just over half of Jewish parents with children in Jewish schools (52%) said that the attacks on Israel and the war in Gaza would not affect their school choice, with most of the remainder (46%) saying they would be even more likely to opt for Jewish schooling now.
Abstract: Immersion (tevillah) in a special pool of water (mikvah) is an ancient Jewish ritual act of purification. Rumors of personal healing through mikvah immersion are often presented as Jewish folklore or urban legends. Yet, my research shows that a surprising percentage of immersing respondents –both Orthodox and non-orthodox— have experienced mikvah immersion as either spiritually, emotionally, psychologically, or physically healing. My study investigates what it means to experience mikvah as healing; and whether these experiences correlate with other attitudes and personal practices that signal patterns in how Jews think about Self, purity, wellbeing, and healing. I conducted a survey (N=283) and 34 in-depth interviews in the United States, and an additional survey (N=239) in the United Kingdom –to determine how relevant the U.S. findings could be for the aspiring mikvah organization, Wellspring UK, that plans to incorporate mikvah as a central modality of care in a center for wellbeing in London. I interpret these findings through a ritual ecological analysis –integrating embodiment, ritual studies, history, and religious studies— that centers participants’ sensory-emotional descriptions of their immersion as centering and affirming, in the midst of personal suffering. I then seek to understand how immersers interpret these sensory experiences by framing their mikvah stories in the historical context of new conceptual constructs about body, self, wellbeing, healing, and purity that emerged from multiple Jewish engagements with the American Great Awakening (1960-1990). That sensory experiences of centering and affirmation are identified as healing reflects a holistic self-concept, observed among the majority of participants –immersers and non-immersers alike. Specifically, the contemporary Jewish self is a holistic body-self, integrating physical, spiritual, emotional, psychological, and relational aspects. Such holism means that upset in one aspect of the self produces difficulties in one or more of the other aspects. Thus, maintaining one’s sense of wellbeing requires continual balancing and rebalancing, a self-making project that dovetails with respondents’ high value for an emergent ideal of spiritual purity, defined as the alignment of one’s inner values with one’s outer speech and actions. Together, wellbeing and spiritual purity constitute an ideal state of radical shalom, as experienced during healing mikvah immersions.
