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Date: 2020
Abstract: Growing up Jewish in Poland presents the findings of a study about the developmental trajectories of 17 children and adolescents from 14 families living in Poland who attended the Lauder-JDC International Jewish Youth Camp Szarvas (Hungary) for the first time at the time of the study (2015-2018). Resorting to a longitudinal analysis, the present study aims to examine what happens, over a period of three years, to a group of Jewish boys and girls that have experienced a Jewish summer camp for the first time in summer 2015. The study focused on the role that the summer camp itself plays in shaping a proactive Jewish life but also analyzed more globally other aspects that influence Jewish participation. What are the main factors that affect Jewish participation both on the kid’s and on the parents’ perspective? What are the possible “Jewish” trajectories of 13-to-16-year-old teenagers in Central Eastern Europe? Do they keep connected with Jewish life? If yes, how? What’s their scale of values? What are their priorities, their hopes, and their perceived future as they make their way from teenagehood to young adults? The main methodological feature of this study lies in it being a qualitative, longitudinal, observational cohort study. In contrast to most studies that explore development retrospectively, this study involved interviewing first-time Szarvas campers and their families over a longer period, with up to three consecutive interviews per family over a period of three years. To our knowledge, this research experience is unique in Jewish Europe.
Date: 2000
Date: 2020
Abstract: Книга посвящена одной из деноминаций иудаизма — так называемомупрогрессивному, или реформистскому, иудаизму, а также его особенностямв России, идентичности его последователей и ряду факторов, способствую-щих его распространению. Хотя реформистский иудаизм пока сравнитель-но мало распространен в России, за рубежом, особенно в США, он являетсянаиболее крупной деноминацией иудаизма. Эта тема почти не изучена в на-шей стране и за рубежом, поэтому книга является новаторской, она вводитв научный оборот новые материалы, касающиеся истории реформистскогоиудаизма и его состояния в РФ.Книга построена в основном на полевых материалах автора, в приложе-ниях содержатся тексты нескольких интервью с раввинами и членами ре-формистской общины, а также таблицы и графики, составленные по резуль-татам опроса, проведенного в реформистской общине.Книга представляет интерес для историков, социальных антропологов,социологов, религиоведов, специалистов по иудаике, а также для студентов,обучающихся по этим специальностям
Author(s): Kasstan, Ben
Date: 2016
Abstract: Using an integrated archival and ethnographic approach, this study investigates how the growing Haredi Jewish minority and the UK government negotiate their positions in the context of healthcare services in Manchester as one of the few sites where they directly engage. Low-level uptake of certain maternal and infant health interventions has led to claims that Haredi Jews are ‘hard to reach’ or a ‘non-compliant community.’ This thesis critically engages the above outlook by exploring how responses to healthcare services should be framed.
Rather than evading the NHS altogether, as the ‘hard to reach’ label implies, Haredi Jews in Manchester selectively negotiate healthcare services in order to avoid a cosmological conflict with the halachic custodianship of Jewish bodies. Maternal and infant care is situated as a particularly sensitive area of minority-state relations in which competing constructions of bodily protection are at play. Whilst maternal and infant care has historically formed part of the state’s strategy to govern the population, it is increasingly being seized as a point of intervention by Haredi rabbis, doulas, and parents when attempting to reproduce the Haredi social body.
Following Roberto Esposito’s (2015 [2002]) theoretical elaboration of ‘immunitas’ the present work depicts the margins as giving rise to antonymic conceptions of ‘immunity’ as a means of protecting collective life. Interventions that the state regard as protecting the health of the nation can, in turn, be viewed as a threat to the life of the Jewish social body. Immunity at the margins can be characterised by an antonymic fault of both the Haredim and the state to understand each other’s expectations of health and bodily care. The margins of the state illustrate how responses to healthcare interventions can be entangled within a struggle of integration, insulation, and assimilation for minority groups in ways that are contiguous over time.
Date: 2003
Abstract: Background: Jewish culturally supported beliefs may discourage drinking and drunkenness as ways of socialising and coping with stress. Thus Jewish men under stress may be relatively more likely to become depressed, and less likely to use and abuse alcohol. This study is the first qualitative comparison of Jews and Protestants, men and women. It examines whether alcohol-related beliefs are consistent with the alcohol-depression hypothesis, i.e. that positive beliefs about alcohol use and effects are associated with high alcohol use and low depression.

Material and discussion: A thematic (interpretive phenomenological) analysis on open-ended question responses, from 70 Jews and 91 Protestants, and on semi-structured interviews with five Jews and four Protestants, identified three salient themes: the importance of retaining self-control; the pleasures of losing inhibitions; and the relations of alcohol-related behaviour to identity. Compared to Protestants, Jews described alcohol-related behaviour as threatening to self-control, loss of inhibition as unenjoyable and dangerous and distinguished between the kinds of drinking behaviours appropriate for Jews and others. Sub-themes for Protestant men were denial that drinking threatens self-control, and appropriateness of going to the pub.

Conclusions: The themes identified are not measurable using published research instruments. Alcohol-related behaviour may be a feature of Jewish identity. The beliefs identified are consistent with the alcohol-depression hypothesis.
Author(s): Vapné, Lisa
Date: 2013
Abstract: Cette thèse étudie la politique migratoire vis-à-vis d’un groupe ethnicisé accueilli en raison de son identité putative, tout comme analyse la relation à une identité assignée de ces migrants. Dans une première partie, la recherche porte sur la construction par l’Allemagne entre 1990 et 2010 d’une politique d’accueil destinée à des personnes identifiées comme juives par leurs papiers d’identité et résidant sur le territoire de l’ex-Union soviétique, dans le but de renforcer démographiquement la Communauté juive allemande : dans ce cadre, en vingt ans, plus de 200 000 personnes catégorisées comme « réfugiés du contingent » puis comme « migrants juifs » ont immigré en Allemagne. Nous y montrons qu’il est attendu de ces migrants qu’ils remplacent symboliquement les Juifs d’Allemagne émigrés avant 1933 ou exterminés sous le IIIe Reich. Mais, en raison de l’inadéquation entre les Juifs espérés et les migrants juifs postsoviétiques, déjudaisés et rencontrant des problèmes d’intégration professionnelle en Allemagne, l’accueil de ces migrants va progressivement se restreindre. À travers la mise en doute de l’authenticité de leurs papiers d’identité, la véracité de leur identité juive va être questionnée. Dans une seconde partie, s’appuyant sur des entretiens biographiques, ce travail analyse la mise en récit de l’identification comme Juif de ces migrants, avant l’immigration, pendant le processus migratoire et après l’immigration, interrogeant le passage d’une identification comme Juif stigmatisante à une identification valorisante puisque clef d’entrée pour l’immigration en Allemagne.
Date: 2018
Abstract: Настоящий отчет в основном описывает результаты качественных исследований 2018 г . Это была вторая волна фокус-групп и интервью, во многом продолжавшая и развивавшая исследование, первая волна которого прошла в 2015 г . и которая описана в соответствующем Отчете . Сведения об объеме и географии проведенных фокус-групп представлены в Приложении №1
Наряду с этим настоящее качественное исследование имеет целью дополнить и поддержать значительное по масштабам количественное исследование, проводимое одновременно Левада-центром в тех же городах (и ряде других) . Описываемые фокус-группы и интервью проводили модераторы Левада-центра А .Левинсон и С .Королева .
Приглашение респондентов из числа евреев осуществлялось через еврейские организации на местах . Контакты с этими организациями были установлены с помощью сотрудников Российского Еврейского Конгресса, за что мы им приносим свою благодарность . Приглашение других респондентов происходило силами местных маркетинговых и социологических агентств, сотрудничающих с Левада-центром .
Выборка для качественного исследования 2018 г . была построена так, чтобы в каждом из четырех городов провести встречи с местным еврейством и с представителями тех групп, которые образуют контекст или часть контекста для существования евреев . Поэтому в городах Дербент и Казань проводились фокус-группы с представителями мусульманского большинства, в городах Томск и Калининград – с представителями русского населения городов .
Исследователи полагали необходимым проверить гипотезу о том, что религиозность, т .е . включенность в жизнь религиозной общины и в соответствующее вероучение, влияет на восприятие проблемы антисемитизма . Поэтому были запланированы фокус-группы с евреями религиозными и с теми, кто себя к религиозным не относит . Такие же различия должны были быть в группах русских (относящие и не относящие себя к православным) и в группах мусульман, которые были разделены на «практикующих» (в Дербенте) и «этнических» (в Казани) . Мы не имели в виду обращаться к «истово-верующим» этих трех конфессий, поскольку это относительно узкие группы среди вообще «верующих»/ «практикующих»/ «религиозных» . Гипотеза нашла лишь частичное подтверждение . Среди евреев этот статус не влиял на их представление о наличии/отсутствии антисемитизма . Среди «практикующих» мусульман и православных было отмечен особый тип претензий к евреям и/или иудеям, не встречавшийся у тех, кто не причисляет себя к верующим . Претензии состояли в том, что иудеи считают себя выше нас – мусульман или православных . В остальном позиции людей более и менее вовлеченных в религию – в отношении обсуждаемых вопросов – не различались .
Date: 2004
Date: 2014
Abstract: In de zomer van 2013 publiceerde Onderzoeksbureau Panteia in opdracht van de Anne Frank
Stichting het onderzoeksrapport ‘Antisemitisme in het Voortgezet Onderwijs’ (Wolf e.a., 2013). Dit
onderzoek gaf een kwantitatief (cijfermatig) beeld van de omvang en aard van dit probleem.
Uit dit onderzoek kwam naar voren dat een derde van de docenten het voorafgaande jaar
antisemitische incidenten had meegemaakt in de klas. Het ging veelal om ongerichte scheld- en
schreeuwpartijen. Daders waren meestal jongens en meestal autochtoon. Vaak was er sprake van
een voetbalcontext. Allochtone leerlingen waren, gerelateerd aan hun aandeel in de totale
leerlingpopulatie, relatief oververtegenwoordigd.
Dit heldere, maar tevens complexe beeld van uitingen van antisemitisme in het voortgezet onderwijs
gaf antwoord op een aantal vragen. Voor het eerst kon op basis van een representatief onderzoek een
goed inzicht gegeven worden over de globale aard en omvang van dit probleem. In de schriftelijke
vragenlijst is echter gebruik gemaakt van een aantal vooraf gedefinieerde globale categorieën, die de
respondenten konden aankruisen. Daardoor is weliswaar een helder beeld ontstaan, maar zijn er
geen details over achtergronden van daders, motieven en dergelijke beschikbaar. Om nadere details
van deze antisemitische incidenten te verkrijgen en voor meer inzicht in de achtergronden van
incidenten en daders is een aanvullende kwalitatieve schets gemaakt door onderzoekers van de Anne
Frank Stichting. In een eerste verkenning op dit thema zijn een aantal gesprekken gevoerd met
jongeren en met docenten over antisemitisme: Wat wordt er op scholen precies over of tegen Joden
geroepen? Waarom doen jongeren dat? En waar komt dat vandaan? Hoe zien de docenten de
uitlatingen van hun leerlingen? Hoe gaan docenten hiermee om?
In dit verslag geven we de uitkomsten van deze verkennende gesprekken weer. Vanwege de
kleinschalige opzet zijn deze uitkomsten niet te generaliseren. Daarbij benadrukken we dat, als
vervolg op de survey van Panteia, verder kwalitatief onderzoek nodig is om uitspraken te kunnen
doen. Zo zal de Anne Frank Stichting in 2014 uitgebreid onderzoek gaan doen naar domeinen waar
jongeren hun opvattingen hebben (aan)geleerd om zo beter de motieven voor antisemitische
uitlatingen te kunnen duiden.
Voorliggend rapport omvat een eerste verkenning om na te gaan wat er zoal speelt op school en wat
mogelijke achtergronden van antisemitische incidenten zijn
Author(s): Vedenyapina, Dasha
Date: 2018
Abstract: My thesis is about new identities experienced by Russian Jews and the construction of the Jewish community. Jewish identity in the Soviet Union was based solely on ethnicity. Soviet passports contained the graph of ethnicity and Jews were considered to be a nationality. It is important to stress on the fact that Jewish identity in the Soviet Union can be characterised as a negative one. It was through the State antisemitism that Jews were defined, being suppressed and discriminated in the social field. With the collapse of The Soviet Union, the situation changed dramatically: those who had been discriminated obtained a rare opportunity to reconstruct their Jewish identity through religion, the rebirth of Jewish tradition and equal rights with the rest of the population. With all that, the auto-definition through ethnicity still persist, among the young generation as well as among the older ones. The quantitative part of my research shows that around 50% of respondents suppose that it is one’s parentage that defines one’s jewishness. In this work I also pay attention to family transmission and collective memory and their contribution to the construction of new types of identities.

I show that the identity the young generation obtained from their parents needed to be developed in the new post-soviet reality. So, they have transformed the “passive”, negative Soviet-time identity into new ones, religious or secular, - the principal point is that they are “active”. The construction of active identity demands the construction of the environment, the community. In the second part of the thesis I demonstrate the way this community functions in social, cultural and political spheres. I take the president elections of 2018 in Russia as an example of community act, following the possible trajectories of vote as well as problematizing the existence of community vote among Jews on contemporary Russia.

Within the framework of my thesis I took 15 interviews with Jews from different types of communities: the orthodox communities, the reformist one, as well as from so called “secular Jews” attending events in various Jewish clubs and organisations. I also distributed a questionnaire (84 answers) containing questions on the two basic topics of the research: the construction of Jewish identities and the political identity of the respondents.
Date: 2015
Date: 2015
Date: 2018
Date: 2016
Abstract: Le dispositif d’enquête dont les principaux enseignements sont présentés ci-après a été conduit par l’Institut Ipsos à la demande de la Fondation du Judaïsme Français. Ce dispositif d’études s’articule autour de trois volets.

Le premier volet concerne l’ensemble de la population française : nous avons interrogé 1005 personnes constituant un échantillon représentatif de la population française âgée de 18 ans et plus (méthode des quotas). L’enquête a été réalisée par internet du 15 au 24 juillet 2014.

Le second concerne les personnes se considérant comme juives : après avoir réalisé 45 entretiens qualitatifs d’environ 2h auprès de juifs (45) dont des responsables communautaires (15) en région parisienne, à Toulouse et Strasbourg, Ipsos a réalisé une étude quantitative auprès de 313 personnes.
Il n’existe pas de définition satisfaisante de qui est juif et qui ne l’est pas. Il n’existe pas non plus de statistiques permettant d’appliquer des quotas. La méthode utilisée a été celle de l’autodéfinition par les personnes elles-mêmes. Est juif celui ou celle qui se considère comme tel. A partir de plusieurs dizaines de milliers de panélistes interrogés, on a ainsi pu extraire un échantillon de 313 personnes se déclarant comme juif ou juive, auquel le questionnaire a été administré du 24 février au 8 juin 2015. Cette méthode a l’avantage de limiter les biais que l’on rencontre lors de recrutement « dans la rue » ou à proximité de lieux de culte

Le troisième concerne les personnes se considérant comme musulmanes. Pour les mêmes raisons, il a été procédé exactement de la même façon que pour les répondants juifs. Un échantillon de 500 personnes se déclarant musulman/musulmane extrait de notre Acces Panel a ainsi été interrogé du 24 février au 9 mars 2015.
Author(s): Fidler, Wendy
Date: 2016
Abstract: This study provides an analysis of the attitudes of a minority faith in the UK, the Jews, to interfaith engagement, to the Council of Christians and Jews and other monotheistic religions. It is based on oral testimonies of interviewees who were all members of the Oxford Jewish Congregation, a unique community which has three Jewish groupings of Orthodox, Masorti and Liberal all under one roof. The objectives are to determine the influence of upbringing and life experiences on resultant interfaith attitudes, and link these with the religious denomination of the respondents. Thereafter these attitudes are considered in relation to Israel; to membership of the Council of Christian and Jews; to the attitudes of Jews entering into the sacred space of the ‘Other’ in situations of increasing intensity. Finally this thesis explores attitudes of Jews welcoming non-Jews to attending services in synagogues.

The thesis firstly highlights that the participants’ attitudes towards those of other religions were dependent upon upbringing, background and life experiences, irrespective of whether these resultant attitudes were positive, ambivalent or negative. Secondly, the most significant result found was that all the respondents were involved in dialogue with the Other irrespective of whether they had positive, ambivalent or negative attitudes towards interfaith and despite which Jewish denomination they belonged to. Thirdly, with regard to Israel, each had their own view and opinion which was not dependent on religious affiliation. Fourthly, with regard to the space of the Other, there is more complexity from whether the respondents would enter a church, attend, then participate in an interfaith service held in a church, and finally if they would take part in a service in a church involving a friend or colleague. The responses were divided by the Jewish grouping of the interviewees and demonstrated a new paradigm. There were personal interfaith boundaries beyond which responders would not pass. There was no correlation between background or religious affiliation, revealing an underlying level of unpredictability within the interviewees. Fifthly, this study demonstrated that half of the Orthodox responders were engaged in interfaith activity. Anecdotally, without previous evidence, it has been assumed that Orthodox Jews were less likely to engage in interfaith work. Within this research this was not the case.
Author(s): Cohen, Barry
Date: 2018
Author(s): Rowland, Gemma
Date: 2016
Abstract: Previous research suggests that children of minority groups may be underserved by
mainstream services (Elster, Jarosik, VanGeest & Fleming, 2003). There has been
an identified need for research that focuses on barriers to accessing services faced
by minority groups, such as the Orthodox Jewish community (Dogra, Singh,
Svirdzenka & Vostansis, 2012). Given that parents are often the gate-keepers to
care (Stiffman, Pescosolido & Cabassa, 2004), understanding their help-seeking
behaviour is crucial to ensure that Orthodox children and families are given the same
opportunities to access services as their majority group peers. To date there is
extremely limited research on the help-seeking behaviours of Orthodox Jewish
parents. The current study sought to consider the experiences of Orthodox Jewish
parents who have accessed Child and Adolescent Mental Health Services (CAMHS)
in order to seek help for their families.

Semi-structured interviews were completed with nine Orthodox Jewish parents with
regards to their experiences of accessing tier 2 CAMHS for their child. A thematic
analysis was conducted. Four themes were found: ‘The Orthodox community as
unique’, ‘Pathways to help’, ‘Attitudes towards mental health’ and ‘The parental
journey’.

Participants described a number of significant cultural barriers to seeking help.
Stigma was identified as occurring in relation to mental health and also in relation to
the process of help-seeking, as suggested by previous research within adult
Orthodox populations (Feinberg & Feinberg, 1985). These stigmas relate to
concerns regarding labelling and future matchmaking for the child and their siblings.
Parents experience emotional and practical strains in parenting a child with mental
health difficulties and in accessing psychological support for their children. The
implications for service level change and clinical practice are considered.
Author(s): Šiljak, Lea
Date: 2003
Date: 2018
Abstract: Problems of religious and ethnic identity are especially pertinent for people of Jewish heritage in post-Soviet states. Radical changes of the 20th century made the society more secular, put distinctions between definitions of being “Jew” and “Judaist”; the number of mixed marriages grew, and the young generations now learn traditions not from parents but from public lectures in Jewish communities. In this paper we have tried to find out what has brought young people to the Jewish community of Smolensk, why they choose to remain there, and whether they consider themselves Jewish. We have been especially interested in understanding how much does religious identity influence the choice of ethnic identity, and vice versa.

The research is based on 8 in-depth interviews collected during Sefer Center’s trip to Smolensk Oblast in 2016. The interviewees were selected according to the following criteria: regular visits to the synagogue (twice a month or more) and age between 14 and 35.

The working hypothesis is that the number, the frame of mind, and the identity of the young people who visit the synagogue are influenced by the following factors: 1) ethnic and religious identity of the family members and close people of the respondents and their disposition towards various confessions and ethnicities; 2) the rabbi’s policy in ethnic issues and traditions, how loyal he is to rule bending and now active he is in attracting the youth to the synagogue; 3) the environment: the influence of historically significant places of Smolensk Oblast and memories of remarkable historical events that occurred on its territory.

After analyzing the data we have drawn the following conclusions. The main reason for the interviewees to choose the Jewish identity is the prevailing of such identity in their parents. For those whose parents are both Jewish this argument is sufficient. If only parent is Jewish, a young person starts seeking for additional arguments to “allow” himself/herself be Jewish. Such reasons may be their sympathy towards Judaism and/or Jewish customs and the feeling of one’s “distinction”. Sometimes for the final integration into the Jewish environment the interviewees conduct Giyur or circumcision, the latter being not only for religious reasons. If the young people don’t feel such sympathies or don’t perform the special rituals for integration, they leave the community because they don’t feel enough “Jewishness” to remain there. The forming of one or another religious identity depends mostly on which identity is considered the right one in the family. Also, in contrast to ethnic identity, religious identity changes more often and is dependent on the person’s environment and period of time.

Thus, the working hypothesis has been confirmed in a number of points. 1) The forming of identities is indeed influenced by the identities of parents and social circles of the interviewees and the rabbi’s policy towards the youth and other members of the community. 2) It is also influenced to a lesser extent by which religious and ethnic identity is prevalent and considered normal in a particular region. Historical events and places have basically no influence on the identity formation.