Abstract: This paper is the first output of the new European Jewish Demography Unit, set up by JPR in January 2019 with the generous support of the Rothschild Foundation Hanadiv Europe, to undertake demographic research about Jewish populations across Europe.
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.
Abstract: After the demise of state socialism in Eastern Europe in the late 1980s, over 1.6 million Jews and their non-Jewish family members from Russia, Ukraine, and other parts of the Former Soviet Union (FSU) emigrated to Israel, the United States, Canada, Germany, and other Western countries. Large communities of former Soviets found themselves in the diverse national contexts of the receiving countries as either refugees or independent migrants.1 Soon after establishing an initial economic and social foothold, former Soviet immigrants started rebuilding their social networks, both within each new homeland and across national borders. These networks, spanning four continents, based on common language, culture, and historic legacies, mainly come to the fore as informal social spaces, although there are also some examples of successful civic associations representing common interests of Russian immigrants or Russian Jewry at large. This introduction examines the roots of Russian Jewish identity in the Former Soviet Union and presents an overview of some major trends in late twentieth century Russian Jewish migration to the West.
Abstract: A large share of Russian/Soviet Jews, especially among younger cohorts, are descendants of intermarriage. In this essay, I reflect on the implications of the built-in ambivalence of these mixed ethnics, comparing their identity qualms and social strategies in their native Russia and after migration to Israel. My analysis draws upon participant observation and interviews conducted in Moscow, St. Petersburg, and across Israel over the last 20 years. My theoretical anchors are recent discussions on the evolving nature of Jewish identity, formed at the intersection of religion, ethnicity, and culture, in the context of ongoing intermarriage and assimilation. The comparison between the (ex-)Soviet and Israeli context underscores the role of local social constructions of ethno-religious belonging, nationalism, and citizenship as synergistic forces in shaping social locations of mixed ethnics. It also sheds light on the tactics of adjustment and “passing” among individuals with ambivalent ethnic identities who experience rapid social transformation or migration.
Abstract: À Paris, Tel-Aviv, Istanbul ou Los Angeles, on entend et chante les fameux standards judéo-espagnols. Ce partage de connaissances est le résultat d’une patrimonialisation qui a commencé dès les années 1950 dans un espace transnational à la suite de l’éclatement géographique des Judéo-Espagnols de l’Empire ottoman. Cet article expose les différentes étapes de ce processus, tant dans la diachronie que dans la synchronie, à partir d’un terrain multisite mené en France, aux États-Unis et sur le cyberespace. On découvrira que la construction du patrimoine à travers l’expérience de la migration peut être envisagée comme un mouvement de reterritorialisation permettant aux Judéo-Espagnols de faire communauté, de reconsolider la filiation judéo-espagnole dans l’espace familial et ainsi, de constituer un territoire historique fédérateur incarné par le patrimoine. Au-delà de ce cas spécifique, l’article montre comment le patrimoine musical, en raison de son statut d’objet immatériel facilement transportable, peut nous conduire à repenser la patrimonialisation au-delà du territoire et à l’envisager comme un processus de consolidation et de création de liens entre des individus et des groupes d’individus partageant un sentiment d’appartenance.
Topics: Aliyah, Anti-Zionism, Antisemitism, Community Relations, Diaspora, Immigration, International Relations, Jewish - Muslim Relations, Migration, Main Topic: Identity and Community, Jewish Future
Abstract: Israelis constitute the largest foreign-born group of Jews living in the UK, and, as such, they garner considerable interest both in Britain and in Israel. In Britain, the presence of Israeli Jews constitutes a potential boon to the Jewish community, although any increase in their numbers can also place a potential strain on existing resources. In Israel, the decision to move abroad is rarely seen as a completely neutral choice, so understanding more about who migrates and in what numbers, makes an important contribution to contemporary Israeli discourse.
This report, entitled “Britain’s Israeli Diaspora,” uses UK Census data to paint a portrait of the diverse Israeli population in Britain. Whilst it includes a fair number of stereotypical, born-and-bred, accented Israelis who are recent migrants to the UK, it also contains a considerable proportion of people who hold dual Israeli-British citizenship, have been living in Britain for many years and appear to be well-integrated into British society.
There is clear evidence to show that the Israeli population of the UK has grown over time, increasing by an estimated 350% between 1971 and 2011, and whilst it is still small, it now stands at its highest ever recorded level. Moreover, in the decade between 2001 and 2011, a greater number of Israelis moved to Britain than British Jews moved to Israel, at a ratio of three to two.
Many of the Israelis who have moved to the UK recently are in their mid-20s to mid-40s, and are highly educated, and whilst most are secular and relatively few choose to engage in Jewish communal religious life, approximately half of those with children choose to send their children to Jewish schools. At the same time, it is important to note that the Israeli population in the UK includes a sizeable proportion of strictly Orthodox Jews (about 16%), and a not insignificant proportion of non-Jews (9%).
Based on these data, it is difficult to determine the forces that may be driving Israeli migration. Whilst one might be tempted to argue that political or economic considerations are key, the most compelling evidence points to rather more prosaic factors – most notably, partnering with, or marrying, someone from Britain.
Abstract: Il s'agit dans cet article d'éclairer les pratiques alimentaires d'une population juive originaire de Tunisie, installée en milieu urbain, dans le quartier de Belleville, à Paris (XXe arrondissement), depuis une quarantaine d'années. A partir d'observations et de matériaux collectés dans les familles, l'auteur retrace la réalité des pratiques alimentaires dans leur rapport à plusieurs pôles culturels. Le pôle tunisien, avec une prédominance de plats « traditionnels » lors des repas festifs, le pôle français avec une récupération de notions clés un temps catégorisées comme propres à la cuisine française (haute cuisine, légèreté, modernité), et désormais appliquées à la cuisine tunisienne, ainsi qu'un maintien de certaines pratiques alimentaires (le petit déjeuner français) ou l'adoption d'autres (le « steak-frites » ou le « poulet rôti »). Le pôle juif qui oppose les générations quant à l'observance des règles de la cacherouth, et un pôle « exotique » qui témoigne de la capacité de cette population à adopter certaines pratiques alimentaires de ses voisins. Ces pratiques illustrent la difficulté de parler d'essentialisme identitaire, au profit d'identités culturelles aux multiples facettes.
Abstract: Taking advantage of the availability of 2011 England and Wales census microdata, and recognising the importance of internal migration in shaping the size and nature of communities, this paper seeks to identify and quantify the underlying determinants of internal migration of small cultural groups. The Jewish group is one of the longest present minority groups in Britain. Three other groups (Arab, Chinese, and Sikh), which have been present in significant numbers for a much shorter period, are also examined. Multivariate binary logistic regression has been applied to data extracted from the 2011 safeguarded microdata files, to understand whether, having controlled for the variables identified, there remain residual unexplained differences between Jewish, other smaller group, and general migration levels. The study shows that the initial wide variation in migration propensity between these cultural groups is partly explained by compositional differences between groups, but that even after controlling for individual-level socio-demographic characteristics, regional location and distance of migration, cultural differences in migration behaviour remain. Overall, the study shows that there are fewer differences between Jewish and white British migration levels than for the other three groups, for whom a small but significant ‘cultural group penalty’, inhibiting migration propensity, remains.
