Search results

Your search found 31 items
Sort: Relevance | Topics | Title | Author | Publication Year
Home  / Search Results
Date: 2019
Date: 2019
Abstract: В конце прошлого, 2018го и начале этого 2019 года были опубликованы очередные доклады израильских, российских и украинских организаций, вовлеченных в процесс мониторинга появлений антисемитизма и ксенофобии на просторах бывшего СССР, и прежде всего – в России и Украине. Факты и выводы этих документов стали богатым информационным поводом и предметом оживленной дискуссии представителей политических кругов этих стран и различных фракций постсоветских еврейских элит. Основные разногласия связаны с темой классификации тех или иных событий в качестве антисемитских проявлений. Точкой соприкосновения сторонников разных подходов является стремление уделять особое внимание не только прямым физическими преступлениями или вандализма на почве ненависти к евреям, но и таким сюжетам как подстрекательство, попытки диффамации евреев и Израиля, отрицание Катастрофы, и антисемитизм, замаскированный под «антисионизм».


В конце прошлого, 2018-го и начале этого 2019 года вниманию общественности были представлены очередные доклады организаций, вовлеченных в процесс мониторинга появлений антисемитизма и ксенофобии на просторах бывшего СССР, и прежде всего – в России и Украине. Где тема отношения властей и общества к евреям стала заметным элементом психологической, дипломатической и информационной активности, сопровождающей уже более чем четырехлетний тяжелый конфликт между двумя странами. Не случайно, что факты и выводы документов, представленных в нынешней – как и прошлогодней серии докладов, стали богатым информационным поводом и предметом оживленной дискуссии представителей политических кругов этих стран и различных фракций постсоветских еврейских элит
Date: 2018
Abstract: #AtmintisAtsakomybeAteitis
Atmintis. Atsakomybė. Ateitis. Tai yra nuoseklūs laiptai, vedantys link realių teigiamų pokyčių
visuomenėje. Demokratijos ir tolerancijos ateitis priklauso nuo atminties ir prisiimtos atsakomybės,
leidžiančių žengti toliau. Žingsnis į ateitį – apžvelgus, įvertinus ir pasirėmus geriausių iniciatyvų prieš
diskriminaciją patirtimi – toks yra šio projekto tikslas.
Nuosekliai dirbant žmogaus teisių užtikrinimo ir tolerancijos sklaidos bei švietimo srityje Lietuvos žydų
Lietuvos žydų (litvakų) bendruomenė subūrė ekspertų grupę iš Lietuvos žmogaus teisių ekspertų,
bendruomenių aktyvistų, akademinės visuomenės atstovų ir užsienio ekspertų. Ši grupė ėmėsi ambicingos
užduoties - kurti veiksmingas ir kokybiškas rekomendacijas dėl veiksmų, kovojant su antisemitizmu ir
romafobija Lietuvoje.
Inicijavusi tyrimus ir remdamasi jų rezultatais, pasitelkusi mokslinius darbus bei geruosius pavyzdžius,
analizuoti projektai ir socialines iniciatyvos, prisidėjusios prie ksenofobijos apraiškų mažinimo Lietuvos
visuomenėje. Grupė ekspertų ruošė rekomendacijas ir išvadas, apie veiksmus, kurie geriausiai pasiekia
tikslines grupes ir turi esminį poveikį, skleidžiant toleranciją, keičiant visuomenės požiūrį į žydų bei romų
tautines bendruomenes, bei integruojant pažeidžiamiausias grupes į visuomenę.
Naujosios rekomendacijos teikiamos EVZ fondui ir viešinamos Europos sąjungos lygmeniu.
Šių rekomendacijų pagrindu EVZ fondas formuos tolimesnių programų gaires, kovojant su antisemitizmo,
romafobijos ir ksenofobijos apraiškomis Europos šalyse. Jomis vadovaujantis, bus siekiama efektyviai
šalinti Lietuvos visuomenėje netoleranciją skatinančius stereotipus, mažinti atskirtį tarp etninių sluoksnių,
užkirsti kelią įvairioms neapykantos „kitokiems“ apraiškoms.
Projektą lydėjo informacinė kampanija #AtmintisAtsakomybeAteitis socialiniuose tinkluose, ruošti
straipsniai Lietuvos žiniasklaidoje, įvairūs renginiai, orientuoti į visuomenės švietimą apie tragišką žydų ir
romų patirtį Holokausto metu ir sklaidantys ksenofobinius mitus.
Sukurtos rekomendacijos pristatytos baigiamojoje tarptautinėje konferencijoje, skirtoje paminėti
tarptautinę dieną prieš fašizmą ir antisemitizmą. Konferencija bei kiti renginiai padėjo plėtoti efektyvų valdžios institucijų ir nevyriausybinio sektoriaus dialogą, pasidalinti patirtimi ir rekomendacijomis, siekiant
užtikrinti tautinių bendruomenių teisių ir laisvių įtvirtinimą bei įgyvendinimą, demokratinių procesų ir
pilietinės visuomenės Lietuvoje stiprinimą ir tolerancijos sklaidą.
Lietuvos žydų (litvakų) bendruomenė projektą vykdė kartu su partneriais:
Romų visuomenės centras
Lietuvos žmogaus teisių centras
Moterų informacijos centras
Projektą „Rekomendacijų dėl veiksmų kovojant su antisemitizmu ir romafobija Lietuvoje, paruošimas ir
viešinimas“ rėmė:
EVZ fondas (Vokietija). („Erinnerung, Verantwortung, Zukunft“ vok. – tai „Atmintis, Atsakomybė,
Ateitis“ liet). Fondas remia sistemingus ir ilgalaikius tyrimus, analizuojančius romų ir žydų diskriminavimą
bei marginalizaciją Europoje.
Date: 2016
Abstract: Following the unprecedented number of antisemitic incidents in the summer
of 20141, the Scottish Government funded the Scottish Council of Jewish
Communities (SCoJeC) to carry out a small-scale inquiry into ‘What’s changed
about being Jewish in Scotland’ since our 2012 inquiry into the experience of
‘Being Jewish in Scotland’.
Our principal findings were:
- 38 respondents to our survey (32%) explicitly talked about a
heightened level of anxiety, discomfort, or vulnerability, despite not
having been directly asked.
- 20 respondents (17%) – many more than in 2012 – told us that they
now keep their Jewish identity secret.
- As a result there is less opportunity for Jewish people to develop
resilient and supportive networks and communities.
- 76% of respondents said that events in the Middle East have a
significant impact on the way they are treated as Jews in Scotland.
- 80% of respondents said that the events in the Middle East during
summer 2014 had negatively affected their experience of being
Jewish in Scotland.
- 21 respondents (18%) mentioned the raising of Palestinian flags
by some Local Authorities as having contributed to their general
sense of unease.
- 16 respondents (13%) told us that they no longer have confidence in
the impartiality of public authorities, including the police.
- Several respondents said that, for the first time, they were
considering leaving Scotland.
- Antisemitism in social media was a much greater concern than in
our 2012 inquiry.
- 12 respondents (11%) told us they found it difficult to find anything
good to say about being Jewish in Scotland.
Commenting on the preliminary findings of our inquiry into What’s Changed About
Being Jewish in Scotland, Neil Hastie, head of the Scottish Government Community
Safety Unit, said: “The emerging themes from this report are particularly valuable;
as is the data on how the international context can impact very palpably on the
experience of being Jewish in Scotland. There is much in this for us (and Ministers)
to consider.”
We are disturbed by the extent to which this inquiry shows that Jewish people’s
experience in Scotland has deteriorated as a result of the wider community’s
attitudes towards events in the Middle East. But despite the negativity and level
of discomfort expressed by many respondents, and the fact that some are, for
the first time, wondering whether they should leave Scotland, the vast majority of
Scottish Jews are here to stay, and we therefore welcome the Scottish Government’s
willingness to listen to the concerns of Jewish people in Scotland to ensure their
safety and well-being
Date: 2015
Abstract: This short term study into people’s experiences of being Jewish in Scotland has been
carried out by the Scottish Council of Jewish Communities (SCoJeC) and funded by the
Community Safety Unit of the Scottish Government. The inquiry was a direct response to
the large increase in the number of antisemitic incidents in Scotland in the third quarter of
2014. This increase came as an unwelcome shock, not only to the Jewish Community, but
to civil society at large. The terrorist incidents in Paris and in Copenhagen that deliberately
targeted Jewish people occurred during the course of the inquiry, and these also affected
people’s feelings about being Jewish in Scotland.
This new study has enabled us to go back to many of the people who contributed to our
2012 Being Jewish in Scotland inquiry to ask whether, and if so, how and why, their
experiences and opinions have changed. It has also reached a significant number of
additional participants around Scotland.
We have gathered data through a combination of online and paper surveys, focus groups,
and informal discussions at events in locations throughout Scotland. We know from our
experience of running the initial inquiry, that when we hold events to discuss the
experience of being Jewish, especially outside the larger Jewish communities in the central
belt, these events and activities themselves serve to provide support and reassurance, and
build a sense of community and engagement.
We are currently preparing a detailed report of responses to the inquiry, and a special
edition of our quarterly newsletter Four Corners will be published around the end of April.
The present report outlines the methodology, summarises the main themes that are
emerging, and gives a flavour of the findings of the inquiry.
Date: 2013
Date: 2007
Abstract: Key Points:

General:
• Faith communities tend to be heterogeneous rather than homogenous and the diversity of all faith communities must be recognised.
• Public policymakers need to be aware of cultural sensitivities in devel-oping policies that promote cohesion and integration. This can only be achieved through promoting shared values whilst acknowledging the positive contribution that the diverse minority make to Britain.
• Government must be sensitive, astute and acknowledge that integra-tion takes time. The Home Office has acknowledged in the past, one size does not fit all and a tailor-made approach to cohesion is needed. Inequality and poverty need to be tackled to achieve social cohesion.
• The Government has provided welcomed support for voluntary sector initiatives and worked in partnership with them in building cohesion through a variety of programmes. However, the public sector needs to encourage the sustainability of these projects and good practice by fo-cussing on both a long term strategic framework and longer term fund-ing cycles for these projects.
• There is a need to understand the complexity of religious belief and faith communities and their different needs. In addition, there needs to be an acknowledgement by policymakers that communities have a wide range of views on many issues.
• There are many instances where ethnic and faith minority communi-ties work together on issues where we are all affected. However, while sometimes communities and individuals within them agree on issues, sometimes they disagree. The essential thing is to build a framework for open and respectful dialogue where good relationships are main-tained through better communication.
• It is evident that British citizens increasingly have multi-dimensional identities. In particular more work needs to be done to explore the rela-tionship between faith and ethnicity.

Specific:
• The Jewish community is diverse.
• The Jewish community sees itself as simultaneously a people, faith and ethnic group. It is not useful to compartmentalise these identities.
• British Jewry has developed over several centuries a notion of ‘inte-gration without assimilation’.
• Jewish experience of immigration shows that integration can happen but takes time, in particular in terms of institutional development.
• The Jewish community promotes inter and intra communal initiatives on a number of levels in the areas of social cohesion, education, community development, interfaith relations, social action and welfare. Strategic national, regional and grassroots projects exist that are sup-ported by the public, private and voluntary sectors
• Rising numbers of antisemitic attacks is a concern that needs to be tackled.
• The Jewish community is keen to promote good community relations.
• Jewish schools can be agents of social cohesion and promoters of ac-tive citizenship.
Date: 2009
Abstract: From the Introduction by Rosalind Peston (Chair of the Task Force): Since the publication of Women in the Jewish Community in 1994
I have been asked on numerous occasions, ‘What happened to your
report and its many recommendations?’.
In 2008 I approached the Board of Deputies of British Jews with a
view to re-visiting the work we had carried out a decade and a half
earlier. It soon became apparent that we had to broaden the scope
of our original project, reaching out not just to those women who
contributed to the ideas in our 1994 report and whose lives had
now moved on, but to a whole new generation of younger Jews.
The intervening fifteen years had seen many changes in family
structure and attitudes to personal relationships, in the economic
climate and above all in the ways in which we communicate through
new technologies. How had these changes impacted on women’s
lives, on their approaches to their Judaism and on their sense of
Jewish heritage? How had they influenced women’s perception
of community?
One of the most exciting elements of the 2009 Review was our
on-line survey facilitated by SurveyMonkey. Through this survey
along with our focus and discussion groups, Facebook site,
questionnaires and face to face meetings we elicited the views
and opinions of almost a thousand Jewish women.
We decided to let the women speak for themselves and this report
Connection, Continuity and Community: British Jewish Women
Speak Out is the result. We believe it represents the authentic
voice of female Jewry in Britain today. Women are very articulate
about their desire for a cohesive, dynamic, inclusive community.
We sincerely hope they will be listened to and that the leadership
of the community, across the religious spectrum, will heed their
concerns and their hopes.
 
Date: 2016
Abstract: The number of Jewish children in Jewish schools has almost doubled since the mid-1990s, rising from 16,700 then to over 30,000 now, while the number of Jewish schools has jumped from 62 to 139 over the same period.

The report is the first in a series of studies being produced by the new partnership between the Board of Deputies of British Jews and the Institute for Jewish Policy Research, cooperating on the collection, analysis and publication of key community statistics.

The results of the study show that the majority of the 30,900 Jewish children studying in Jewish schools in 2014/15 were in haredi schools (17,500, or 57%), whilst the remainder (13,400, or 43%) were in mainstream schools. Twenty years ago, the equivalent proportions were 45% strictly Orthodox, 55% mainstream. The shifting balance provides further evidence of the changing composition of the British Jewish community.

The growth in the haredi sector is particularly striking. There are three times as many haredi schools in the UK today as there were twenty years ago, educating 10,000 more children between them.

However, the overall increase in enrolment is not exclusively due to the growth of the haredi population. A significant part of the upsurge can also be explained by developments in the non-haredi or ‘mainstream’ sector.

More than four out of ten mainstream Jewish school-age children are now studying in Jewish schools, compared with just a quarter twenty years ago. In numerical terms, that constitutes an increase of over 4,000 children. To accommodate this increase, there are 11 more Jewish schools operating in the mainstream sector than there were in the mid-1990s. Collectively, about 85% of all pupils studying in them are Jewish.

From a geographical perspective, Jewish pupil enrolment in mainstream schools in London and the surrounding areas has been growing steadily over the past twenty years, increasing by 72% since the mid-1990s. By contrast, Jewish pupil enrolment in mainstream Jewish schools outside of London has declined by 23% over the same period. In short, the mainstream Jewish school sector has become increasingly London-centric.

The geographical dynamics are very different in the haredi sector. Whilst the majority of pupils in the strictly Orthodox sector are still attending schools in London, the number in Manchester has more than trebled over the past twenty years, and the city has increased its share of haredi pupils from one in five to one in four of the total. Thus, numbers in the haredi school sector reveal a shift towards Manchester.