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Date: 2025
Abstract: Introduction: Amid escalating global antisemitism, particularly following the Hamas attack on Israel on October 7, 2023, this study addresses critical gaps in understanding the psychosocial impact of antisemitism on Jewish communities worldwide.

Methods: Focusing on the Jewish community in Germany, we conducted a cross-sectional survey of 420 Jewish individuals (mean age = 40.71 years, SD = 15.90; 57% female). Participants completed measures assessing four distinct forms of perceived and experienced antisemitism: everyday discrimination, microaggressions (subtle antisemitism and collective experiences such as encountering antisemitic comments on social media), vigilance against antisemitism, and perceived prevalence of antisemitism. Psychosocial outcomes—including depression, anxiety, subjective well-being, and social participation—were also measured. Data were analyzed using correlation analyses and multiple linear regressions, and Latent Profile Analysis (LPA) identified distinct groups based on shared perceptions and experiences of antisemitism and levels of Jewish identification.

Results: Results indicate that experiences of antisemitism, particularly everyday discriminatory acts, were significantly associated with poorer mental health outcomes and reduced social participation. The LPA revealed three distinct groups, with the high-identity, high-antisemitism group (53% of the sample) reporting significantly higher anxiety levels than those with average identification and more rare experience with antisemitism.

Discussion: These findings underscore the pervasive nature of antisemitism and its detrimental effects on the well-being of Jewish individuals. The study highlights the need for targeted interventions to promote resilience within Jewish communities and calls for broader societal efforts to combat antisemitism.
Author(s): Shuman, Sam
Date: 2025
Author(s): Hesse, Isabelle
Date: 2024
Abstract: Examines an important relational shift in British and German cultural depictions of Palestine and Israel since 1987
Develops relationality as a critical tool to challenge mainstream ideas about Israeli and Palestinian narratives as separate and not connected to European histories of the Holocaust and colonialism
Argues that Israel and Palestine are used as geopolitical and imaginary spaces to discuss social and political concerns in the United Kingdom and in Germany
Examines works by authors and directors from outside of Israel and Palestine, including those with no direct link to the conflict, thus extending our understanding of Palestine and Israel as signifiers in the contemporary period
Offers a comparative analysis of British and German literature, TV drama, and film which focuses on country-specific case studies to identify common trends in imagining and reimaging Israel and Palestine since the first Palestinian Intifada
Discusses works published since 1987 which depict encounters between (Israeli) Jews and Palestinians since 1947 which depict encounters between (Israeli) Jews and Palestinians and their narratives since 1947
Isabelle Hesse identifies an important relational turn in British and German literature, TV drama, and film published and produced since the First Palestinian Intifada (1987-1993). This turn manifests itself on two levels: one, in representing Israeli and Palestinian histories and narratives as connected rather than separate, and two, by emphasising the links between the current situation in Israel and the Occupied Palestinian Territories and the roles that the United Kingdom and Germany have played historically, and continue to play, in the region. This relational turn constitutes a significant shift in representations of Israel and Palestine in British and German culture as these depictions move beyond an engagement with the Holocaust and Jewish suffering at the expense of Palestinian suffering and indicate a willingness to represent and acknowledge British and German involvement in Israeli and Palestinian politics.
Author(s): Crowdus, Miranda L.
Editor(s): Frühauf, Tina
Date: 2023
Abstract: As elsewhere in eastern and southern Europe, many Jewish communities in Greece were almost completely destroyed during the Holocaust, which resulted in the near erasure of many distinctive religious and cultural practices. Among these erased communities were the Romaniote Jews, an Indigenous Judeo-Greek population distinct from the Sephardic Jews who arrived in Greece following the Spanish Inquisition. The cultural losses included their musical practices, which were largely orally transmitted. A few Romaniote leaders and practitioners continue the musical-liturgical traditions today in Greece, as well as in the United States and Israel. The living practice of this musical liturgy that is ever-changing in the typical manner of orally transmitted repertoires arguably embodies a process of remembering destruction. This process is shown by the imprint of gaps in memory caused by rupture embedded in the repertoire. While remembering destruction is an intrinsically Jewish practice, it is of specific importance to the Jews of Ioannina (a city that once was, and arguably still is, the spiritual center of Romaniote Jews) and their descendants. In the past decade, an annual pilgrimage to Ioannina to attend a Romaniote Yom Kippur service has become a pivotal experience for both Romaniote Jews and others, enabling them to remember and mourn the pre-Holocaust community. This annual pilgrimage, at the epicenter of Romaniote religious and social significance, generates a new Jewish collective based on Romaniote identity and history that includes the restoration of distinct musical practices.
Date: 2024
Date: 2025
Abstract: In this report:

The number of Jewish pupils enrolled in Jewish schools has been climbing consistently for several decades and has increased significantly since the mid-1990s. This rise, described in previous JPR Jewish schools bulletins, has occurred in both the 'mainstream' and the 'Strictly Orthodox' sectors, though at different rates.

According to the latest official figures, while the overall number of registered pupils in 2023/24 shows an increase of 0.2% per annum since figures were last published by JPR three years ago, in the previous year alone, there was a reduction of 471 pupils, or 1.3%. This marks the first decrease in numbers since JPR started collecting data annually in 1995/96.

Some of the key findings in this report:

There are 136 Jewish schools in the UK, a net increase of 3 schools since 2021. The total figure is comprised of 45 mainstream Jewish schools and 91 Strictly Orthodox schools.

36,064 Jewish pupils studied in these schools in the academic year 2023/24. This represents an increase of 239 pupils, or 0.2% per annum since figures were published three years ago.

However, this growth only occurred in the first two years of these three years; in the third year (between 2022/23 and 2023/24), there was a reduction of 471 pupils, or 1.3% - the first decrease in numbers since JPR started collecting data annually in 1995/96.

For the first time, the mainstream sector has decreased across all three years in secondary and primary schools.
The Strictly Orthodox sector saw an overall increase. However, in the last academic year, the number of pupils in Strictly Orthodox schools fell by 358. This is not a result of demographic decline or a change in parental preference; instead, it reflects shifting government policy and practice in schools, reducing the number of children recorded in registered Strictly Orthodox schools.

The balance between registered mainstream and Strictly Orthodox schools has remained stable. 60% of Jewish pupils in Jewish schools are in Strictly Orthodox schools; 40% are in mainstream Jewish schools. This is a significant shift since the mid-1990s when the ratio was 55% mainstream to 45% Strictly Orthodox.

87% of all Jewish pupils in mainstream schools are in Greater London and South Hertfordshire. This distinction is much less pronounced in the Strictly Orthodox sector, with 63% being in London.
Author(s): Goodman, Simon
Date: 2025
Date: 2024
Abstract: The findings of this report demonstrate a concerning rise in antisemitism and anti-Zionism in Europe since October 7, 2023, drawing on extensive data analysis of incidents, trends, online sentiments, and influential figures utilizing Open Source Intelligence (OSINT) methodologies.

Dramatic Increase in Sentiment: There has been a significant and consistent surge in both antisemitic and anti-Zionist sentiments across Europe, among both far-right and far-left groups. This more than 400% increase in hateful content is primarily linked to heightened anti-Israel sentiments following the country s response to the October 7
attacks.

Traditional Antisemitism: While the surge in sentiment correlates with growing anti-Israel sentiment, it has increasingly become intertwined with long-standing antisemitic stereotypes. Narratives suggesting that Jews exert disproportionate control, equating Jews with Nazis, or accusing them of genocidal intentions have
become more prevalent.

Geographical Concentration: The most concerning developments have been observed in the UK, France, and Germany—countries with substantial Jewish populations. This trend underscores the heightened risks faced by these communities, both online and in physical spaces.

Influencers and Content Generators: The primary drivers of antisemitic and anti-Zionist content have been pro-Palestinian advocates (both politicians, groups, and influencers) who o en employ antisemitic rhetoric to advance an anti-Israel agenda. This rhetoric seeks to delegitimize the state of Israel and its right to self-defense in the aftermath of the October 7 attacks.

This report serves as a critical resource for understanding the contemporary landscape of antisemitism and anti-Zionism in Europe, highlighting the urgent need for awareness and action in combating these dangerous trends.
Date: 2025
Abstract: NEW YORK, NEW YORK: January 23, 2025—The Conference on Jewish Material Claims Against Germany (Claims Conference) today released the first-ever, eight-country Index on Holocaust Knowledge and Awareness, exposing a global trend in fading knowledge of basic facts about the Holocaust. The countries surveyed include the United States, the United Kingdom, France, Austria, Germany, Poland, Hungary and Romania.

The majority of respondents in each country, except Romania, believe something like the Holocaust (another mass genocide against Jewish people) could happen again today. Concern is highest in the United States, where more than three-quarters (76%) of all adults surveyed believe something like the Holocaust could happen again today, followed by the U.K. at 69%, France at 63%, Austria at 62%, Germany at 61%, Poland at 54%, Hungary at 52%, and Romania at 44%.

Shockingly, some adults surveyed say that they had not heard or weren’t sure if they had heard of the Holocaust (Shoah) prior to taking the survey. This is amplified among young adults ages 18-29 who are the most recent reflection of local education systems; when surveyed, they indicated that they had not heard or weren’t sure if they had heard of the Holocaust (Shoah): France (46%), Romania (15%), Austria (14%) and Germany (12%). Additionally, while Auschwitz-Birkenau is the most well-known camp, nearly half (48%) of Americans surveyed are unable to name a single camp or ghetto established by the Nazis during World War II.

On a more positive note, there is overwhelming support for Holocaust education. Across all countries surveyed, nine-in-10 or more adults believe it is important to continue teaching about the Holocaust, in part, so it does not happen again.
Date: 2024
Abstract: The fall of the Berlin Wall and the disappearance of the communist regimes in Europe represented a radical change for Judaism on the continent. The most striking change occurred, naturally, in Central and Eastern Europe, that is, in those countries that were behind the Iron Curtain, such as Hungary, Poland, Czechoslovakia or the German Democratic Republic. There, while the political decomposition of the Soviet bloc was gaining traction, thousands of people rediscovered their Jewish origins – forbidden, concealed, or silenced under communism, giving rise to a process of Jewish revivalism. In this context, numerous Jewish philanthropic organizations came to the region to support these developments with the mission of renewing local Jewish communities. The process involved a multitude of actors – Jewish agencies, organizations and foundations based in the United States, Europe and Israel – and entailed the mobilization of professionals, specialists and financial resources. This thesis explores the concrete dynamics of this cross-border mobilization of Jewish philanthropic bodies in favor of the Jewish communities of East Central Europe after the fall of communism in 1989. It studies in-depth the historical origins and evolution of transnational Jewish solidarity in modern times, enquires about the Jewish agencies and organizations that started to operate in Europe after the fall of the Berlin Wall, especially, but not only, their sources of financing and the circulation of economic resources. Finally, it gives an account of the narrative corpus that emerged about European Jews before and during this process, identifying those actors who created and mobilized these narratives.
Date: 2015
Abstract: Current approach to tackling antisemitism not working, our report with the Birkbeck Institute for the Study of Antisemitism shows.

‍Antisemitism is deeply embedded into our common culture; it exists as a reservoir of racist stereotypes and narratives about Jewish people, which are normalised and widespread. Antisemitic incidents have spiked over the last year, particularly in response to the events of October 7th 2023 and the ongoing violence in Gaza. Yet, discussions around antisemitism have become highly politicised in ways that have been detrimental to Jewish communities’ safety and wellbeing.

‍Particularly damaging is the fact that these politicised discussions have inhibited the possibility of forging anti-racist solidarities with other communities that have been subject to the rise in far-right violence, and to the mainstreaming of racist rhetoric and policies.

‍Facing antisemitism highlights that:

Antisemitism is hardwired into UK society;
Current methods of defining, measuring and reacting to it are deeply contested and politicised;
The arguments that anti-Zionism always equates to antisemitism prevents meaningful and productive action to eradicate antisemitism in the UK;
Like other forms of racism, antisemitism in the UK consists of hateful attitudes and individual incidents but also institutional and structural racism;
The UK must move beyond framing and discussing antisemitism in ways that pit communities against one another, prohibit solidarity and encourage division;
Combating antisemitism must be undertaken as part of wider anti-racist initiatives, including building alliances with other racialised minorities.

The Runnymede Trust urgently calls for a different approach to combating antisemitism, including from the government and wider anti-racist organisations.
Author(s): Pick, Edith
Date: 2025
Abstract: In diversity studies, categories of difference are seen as building blocks. Critical organisational scholars emphasise the need to move from fixed conceptualisations of identity towards a more flexible, intersectional, multi-layered, and context-sensitive understanding of social difference and organisational inequality. This critique also involves shifting from a social psychology lens to a sociologically-oriented and historically-informed perspective. The elusive and multi-dimensional nature of Jewish identity offers a unique opportunity to explore those complexities around organisations and social difference. Jewish difference seems to disrupt diversity scholarship and practice, problematising ideas of whiteness and otherness, dominance and marginality, diaspora and homeland. Bridging the gap between EDI and Jewishness—and between management and organisation studies and Jewish studies—is of theoretical, practical, and political importance. The research study presented in this thesis examines the construction of diversity and difference in Jewish nonprofit organisations in the UK. It is positioned at the intersection of three main contexts: British society, the Jewish world, and the nonprofit sector. Adopting a sector-based approach, two data sources were collected and analysed: 45 interviews with employees, senior managers, and volunteers; and 102 online statements by 34 organisations within the sector. The empirical discussion traces the construction of three main social differences: Jewishness, race and ethnicity, and political-ideological difference. Conceptualising the Jewish nonprofit as an identity-based and a diaspora organisation, the findings shed light on the boundary work around the Jewish space and the Jewish community, the relations between Jewishness and whiteness at work, and the role of Israel-Palestine in shaping diversity debates in the diaspora. The study contributes to understanding the contextual and relational nature of diversity; disputes and paradoxes around identity in organisations; and diversity-inclusion gaps. It suggests the idea of the political case for diversity, elaborates debates around whiteness at work, and contributes to nonprofit literature around the construction and role of communities.
Author(s): Staetsky, L. Daniel
Date: 2025
Abstract: The new report by the JPR European Demography Unit estimates the ‘core’ Jewish population in the Netherlands is about 35,000. Furthermore, while the natural balance of Dutch Jews is negative (the population experiences more deaths than births), the Dutch Jewish population is growing slowly as a result of one single factor: migration, mainly from Israel.

The report was launched in Amsterdam in January 2025 in partnership with the Jewish Social Work Foundation/Joods Maatschappelijk Werk (JMW) and the Committee for Demography of Jews in the Netherlands.

Some of the key findings in this report:
The ‘core’ Jewish population of the Netherlands is estimated to be about 35,000 today (a mid-point of a 29,000–41,000 range), constituting 0.2% of the Dutch population.
According to the Israeli Law of Return, which applies to Jews, children and grandchildren of Jews, and all respective spouses, the estimated eligible population in the Netherlands might be as high as 65,000.
The Dutch Jewish population experiences more deaths than births and cannot grow on its own. Nevertheless, it is slowly increasing due to one single factor: migration. This situation is similar to that of the Dutch population as a whole.
Jews born in Israel constitute about 20% of the Jews living in the Netherlands today. The population with a direct connection to Israel, including those born in the Netherlands but with at least one parent born in Israel, comes to about a third of the Dutch Jewish population. A majority of Dutch Jewish children today are either Israel-born or born to Israeli parents already in the Netherlands.
Dutch Jews are one of the most secularised European Jewish communities. Only about 20% identify as ‘Orthodox’ or ‘Traditional’, and just 10%–20% are fully religiously observant. About 60% of partnered Dutch Jews are married to someone who is not Jewish.
A significant proportion of Dutch Jews (about 50%) currently identify with the Centre-Right in political terms. About a quarter are political centrists, and another quarter are Centre-Left. This situation is similar to the Dutch electorate as a whole.
Author(s): Egorova, Yulia
Date: 2024
Date: 2024
Abstract: Veganism, a philosophy and practice constituting the eschewal of all animal-derived products and forms of animal exploitation, has grown exponentially in the UK over the past decade, including among individuals of faith. This phenomenon has been increasingly studied within social science, but there is one area that is noticeably absent in existing scholarship: how religion intersects with veganism. Given the perceived centrality of animal bodies to Abrahamic religious observance, coupled with potential ethical similarities between veganism and religion as possible guiding forces in an individual’s life, this intersection is pertinent to study. I ask, how are Muslim, Jewish, and Christian vegans reshaping and redefining veganism and religiosity in late modern Great Britain? I recruited 36 UK-based vegans identifying as either Muslim, Jewish, or Christian, and conducted a multi-modal qualitative methods study in 2021, comprising interviews, diary methods, and virtual participant observation. I then thematically analysed the data, drawing on theories relating to Bourdieusian sociology, reflexive religiosity, and embodied ethics and values. This research reveals that religion and veganism are often mutually constituted, with veganism being understood by faith vegans as an ethical lifestyle that may be incorporated into their religious lifestyles. Religious ethics, values, and principles are reflexively interrogated, enabling participants to bring together faith and veganism. However, for many, religion is non-negotiable, so specific knowledge and support is sought to aid the negotiations that take place around religious practice. Through reflexive religiosity, religious practice becomes veganised, whilst veganism becomes faith based. I develop a series of concepts that help explain the characteristics of faith veganism, such as faith vegan identity, faith vegan community, faith vegan ethics, and faith vegan stewardship, as well as contribute new ways of theorising veganism: as transformative, mobile, reflexive, and more-than-political. Thus, this empirical study offers a new understanding of veganism, one that intersects with and is underpinned by religion, and which I term faith veganism.
Date: 2024
Abstract: Background 1 in 40 UK Jewish individuals carry a pathogenic variant in BRCA1/BRCA2. Traditional testing criteria miss half of carriers, and so population genetic testing is being piloted for Jewish people in England. There has been no qualitative research into the factors influencing BRCA awareness and testing experience in this group. This study aimed to explore these and inform improvements for the implementation of population genetic testing.

Methods Qualitative study of UK Jewish adults who have undergone BRCA testing. We conducted one-to-one semistructured interviews via telephone or video call using a predefined topic guide, until sufficient information power was reached. Interviews were audio-recorded, transcribed verbatim and interpreted using applied thematic analysis.

Results 32 individuals were interviewed (28 carriers, 4 non-carriers). We interpreted five themes intersecting across six time points of the testing pathway: (1) individual differences regarding personal/family history of cancer, demographics and personal attitudes/approach; (2) healthcare professionals’ support; (3) pathway access and integration; (4) nature of family/partner relationships; and (5) Jewish community factors. Testing was largely triggered by connecting information to a personal/family history of cancer. No participants reported decision regret, although there was huge variation in satisfaction. Suggestions were given around increasing UK Jewish community awareness, making information and support services personally relevant and proactive case management of carriers.

Conclusions There is a need to improve UK Jewish community BRCA awareness and to highlight personal relevance of testing for individuals without a personal/family history of cancer. Traditional testing criteria caused multiple issues regarding test access and experience. Carriers want information and support services tailored to their individual circumstances.