Demography provides answers to questions such as how many Jews exist in the world? Or in Europe? Or in any particular country of Europe? And where will European Jewry go from here?
The objective of the Unit is to create demographic profiles of European Jewish populations at a country level, documenting their size, structure, composition, patterns of Jewish identity, factors of growth and decline and past and projected trajectories over time. The foundational paper demonstrates the practical sides and uses of demography, with the focus on its use by the Jewish community.
The paper is written in three parts. Part 1 describes what Jewish demography is, as a subject area, and its purpose and value, with specific reference to Jews in Europe. Part 2 explores some of the critiques of demography from the past and present and responds to these by outlining how the data should be used and have been used for highly constructive purposes. Part 3 outlines what the European Jewish Demography Unit will do, and the methods and approach it will take.
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."
This report, Jews in couples: Marriage, intermarriage, cohabitation and divorce in Britain, written by JPR Senior Research Fellow, Dr David Graham, is the first dedicated study of the topic that has ever been published about Jews in Britain. By assessing intermarriage in the wider context of partnerships more generally, and by drawing on high quality data from JPR’s own survey and from national census data, it is arguably one of the most robust studies of these topics produced anywhere.
Importantly, it estimates that the intermarriage rate in Britain currently stands at 26%, which is dramatically lower than the equivalent figure of 58% for the United States. Moreover, it shows that the rate has only climbed very slowly in Britain since the early 1980s, when it stood at 23%.
Nevertheless, it is unforgiving in its assessment of the effects of intermarriage on Jewish life. It finds that, whereas more or less all children of in-married Jewish couples are raised as Jews, this is the case for only a third of the children of intermarried couples. It also demonstrates that intermarried Jews exhibit far weaker levels of Jewish practice than in-married Jews on all measures investigated.
Beyond intermarriage, the report also explores the topics of divorce, cohabitation and same-sex couples. It finds that Jews are less likely to be divorced than the British population in general, but that the toll that divorce takes on women is notably greater than on men; that there has been a 17% rise over the course of the past decade in the number of Jews cohabiting, and that one in three Jews in their late 20s currently cohabits with their partner; and that just over 2,200 Jews live in same-sex couples, or 1.8% of all Jews in partnerships.
L’identité juive est progressivement sortie depuis la Révolution française du modèle confessionnel, et s’est sécularisée : elle ne se résume plus désormais à ses manifestations religieuses, mais s’exprime tout autant à travers ses expressions culturelles ou politiques. Le judaïsme aujourd’hui peut être vécu comme un héritage religieux à transmettre, comme un héritage culturel ou familial. Lorsque l’on...
Plan de l'article:
Écrire, filmer, créer. L’identité juive au cinéma et dans la littérature
Côté père : le nom et la religion catholique
Côté mère : étrange étrangère, autre et si proche
La troisième génération
Être juif hic et nunc : religion, Shoah, Israël
Der nicht unumstrittene Begriff des Hybriden, ursprünglich aus Botanik und Biologie entlehnt und im 19. Jahrhundert in die Rassenlehre übernommen, wo er negativ besetzt wurde, findet seit einigen Jahren in diversen Bereichen der Geistes-, Kultur- und Sozialwissenschaften wieder Verwendung. Dort richtet sich das Interesse auf Begegnungen, Vermischungen, Übergänge, Übersetzungen und Neuschöpfungen. Daraus entstehen Fragen nach Inklusion und Exklusion, welche Formen ‚Vermischungen‘ oder ‚Hybridisierungen‘ in konkreten Kontexten annehmen und in welchen kulturellen Praktiken und Identitätskonstruktionen sich diese äußern. Solche Fragen stellen sich auch für zeitgenössische jüdische Lebensentwürfe: Versteht man Identitäten als reflexive Prozesse des Selbstverstehens, des Entwickelns von sich immer in Veränderung befindlichen Selbstbildern und als eine Beziehung, zeigt sich, wie bedeutsam der Kontakt mit anderen und das Erfahren von Fremdwahrnehmung durch andere ist. Widersprüchliche Definitionen von Jüdischsein führen hier zu Herausforderungen für gemischte Familien. Die Komplexität resultiert u.a. aus den verschiedenen Ebenen zeitgenössischer jüdischer Identität, wie der kulturellen, der religiösen und nach der Shoah der historischen Ebene der Familien- und Verfolgungsgeschichte.
Der Band Hybride jüdische Identitäten versammelt die Vorträge der gleichnamigen internationalen Tagung, die im November 2012 am Erziehungswissenschaftlichen Institut der Universität Zürich stattgefunden hat. Die Autor_innen bringen nicht nur Perspektiven unterschiedlicher wissenschaftlicher Disziplinen, wie der Psychologie, der Soziologie, der Kultur- und Literaturwissenschaft sowie der Psychoanalyse zusammen, sondern untersuchen auch unterschiedliche nationale Zusammenhänge und Spezifika. Der Sammelband bündelt damit erstmalig Forschungen zu gemischt jüdisch-nichtjüdischen Familien und deren Selbstverständnissen und Erfahrungen.
Lea Wohl von Haselberg: Einleitung 7
Micha Brumlik: Matrilinearität im Judentum. Ein religionshistorischer Essay19
Elisabeth Beck-Gernsheim: Juden, Nichtjuden und die dazwischen. Im Dschungel der Orientierungsversuche 35
Christina von Braun: Virtuelle Genealogien 49
Christa Wohl: Patrilineare in Deutschland: Jüdisch oder nicht? Eine psychologische Untersuchung 65
Birgitta Scherhans: Jüdisch-christliche ‚Mischehen‘ in Deutschland nach 1945 83
Madeleine Dreyfus: ‚Mischehe‘ und Übertritt. Elemente jüdischer Identitätskonstruktionen am Beispiel der deutschen Schweiz 103
Catherine Grandsard: Approximate Answers to Baffling Problems. Issues of Identity in Mixed Jewish-Christian Families in France 121
Adrian Wójcik/Michał Bilewicz: Beyond Ethnicity. The Role of the Mixed-Origin Family for Jewish Identity: A Polish Case Study 133
Pearl Beck: The Relationship between Intermarriage and Jewish Identity in the United States. An Examination of Overall Trends and Specific Research Findings 147
Joela Jacobs: Die Frage nach dem Bindestrich. Deutsch-jüdische Identitäten und Literatur 169
This report describes the process and results of a research study on Jewish identity and community participation in Central and Eastern Europe. In particular, it identifies trends among Jewish adults in Bulgaria, Hungary, Latvia, Poland, Romania. This two-year and wide-reaching study, examined views on religious observance, Jewish identity, anti-Semitism, Israel, Jewish knowledge, and organizational affiliation among 1,270 Jews, ages 18-60.
Demographically, post-Soviet Jewry has seen an overall decline resulting from assimilation, intermarriage, low fertility, high mortality, and emigration of younger age cohorts. Some demographers believe that less than 500,000 Jews remain in the post-Soviet states. An intermarriage rate that some view as exceeding 80 percent creates complex situations for those Jewish groups that prefer to confine their programs to halachically Jewish individuals.
Jewish identity among Jews in Russia and Ukraine is most likely to be expressed as a sense of Jewish heritage, in particular, a common cultural or intellectual heritage, rather than a sense of common spirituality or sharply focused religious practice. Post-Soviet Jews also tend to believe that Jews should be familiar with modern Israel, but not necessarily feel obligated to live in Israel.
публикаций, основанных на материалах этносоциологического
исследования, впервые проведенного в 1992–1993 гг. в Москве,
Санкт-Петербурге и Екатеринбурге, повторенного в тех же
городах в 1997–1998 гг. и посвященного разнообразным аспектам
формирования национальной идентичности российских евреев.
Оба раза с помощью формализованного интервью были опрошены
по 1300 респондентов в возрасте 16 лет и старше по репрезентативной для каждого из трех городов выборке. В первых двух статьях серии (см. «Диаспоры», 2000, № 3; 2001, № 1) подробно описаны концепция, методология, инструментарий проекта,
а также рассмотрены его эмпирические результаты, касающиеся
структуры этнической идентичности, роли иудаизма и традиций
в жизни современного еврейства, влияния семьи и ближайшего
социального окружения на национальную самоидентификацию,
освоения культурного наследия, участия в еврейском организованном движении, политических настрений еврейского населения.
ного еврейс ва, влияния семьи и ближайшего социального окружения на национальную самоидентификацию.
которых легли материалы этносоциологического исследования,
проведенного в трех городах России в 1997–1998 гг. и посвященного разнообразным аспектам формирования национальной идентичности российских евреев. Редакция журнла выражает благодарность авторам проекта за предоставленную возможность стать первым российским научным изданием, знакомящим читателей с результатами этой работы.
The author explains the situation of the Lithuanian Jewish community, situating it in its historical and geopolitical context. The tiny remaining community (5,500) constitutes 0.2% of the population of Lithuania, has a 41% rate of intermarriage, and 56% of their children are born into families of mixed-origin. Only 42% of them identify themselves as Jewish. To what extent Jews might disappear in Lithuania and how quickly that could occur depends on the current and future Jewish identity of children from mixed marriages, and the focus of the author's research is the role of Jewish women in the promotion of children's Jewish identity in the mixed family.
This article examines the severe age-sex imbalance and the increasing incidence of mixed marriage on the basis of the results of the 2002 Russian census. The changing marriage pattern and fertility among the Jews are discussed as reflected in the data of this census and a special processing of the birth certificates of 2002. Contemporary trends in family formation as well as the mass emigration led to changes in the “enlarged” Jewish population, and for their assessment new estimates of its size and structure are prepared.
The Finnish Jews are also touched by the tendencies and problems mentioned above. As to mixed marriages, their frequency is among the highest in the world, but despite this, a very high percentage of the children in the Jewish community in Helsinki receive Jewish instruction within the framework of a primary and a secondary school of 9 classes and a preschool starting from 4 years of age. The community gives a very high priority to the school and invests important economical and human resources for this purpose. The school has about 100 pupils. Their profile has in the last years become significantly more heterogenic as several families have joined the community, especially from Israel, but also from Russia and a few other countries. This has lead to changes in the study program of the school and a more systematic evaluation of the program. The governors of the school have expressed their interest for conducting a study, which among other things would give a better understanding about the Jewish identity of the students, compared with the background of their homes’ Jewishness, as well as other questions connected to the Jewish objectives of the school.
This research intends to give an idea about The students and their parents regarding the following aspects: Jewish identity and way of life; Attitudes towards and expectations of the Jewish education in the school; Relations to the non-Jewish surroundings (friends, Jewish self-esteem, the attitudes of the surrounding world); Contacts with the non-Jewish parent’s family; Attitude towards Israel; Influence of the home in parallel with the school education; Motivation of parents in choosing the Jewish school for the children; Attitude of parents towards their children’s friends; Motivation of parents to participate in a study program of Jewish topics; Comparison of the data between Finnish-Jewish families and families which have immigrated into Finland. The population of the study will include pupils of the 5th, 6th, 8th and 9th classes and their parents, as well as the pupils of 12th class and their parents. .
Intermarriage within the Dutch Jewish community is on the rise. The numbers speak for themselves: out of the 52,000 Jews residing in the Netherlands 25% just have a Jewish mother and 30% a Jewish father. 50 in-depth interviews were conducted with individuals between the ages of 20 and 40 who have one Jewish parent and have different levels of community involvement. All respondents identify with Judaism in some way. How people connect to Judaism varies from person to person. Most people feel Jewish although their level of Judaism depends on their personal situation. There is a small group that feels Jewish in every situation and another group that only has a minimal connection to Judaism (mostly holding on to memories of the Shoah passed on by their parents and grandparents). Many individuals feel (strongly) connected to Judaism but do not practice Judaism in their daily lives.