Abstract: Waterman and Kosmin's critique fails to raise any substantially new issues as regards the identification of the spatial and residential patterns of the Anglo-Jewish community. The target population in question must be based on a 'community needs' criteria rather than demographic mass. In addition to ethnic institutions, the use of family names and the identification of 'mezuzot' (religious amulets) provide corroborative methods.
Integration and Ethnic Spatial Concentration: The Changing Distribution of the Anglo-Jewish Community
Abstract: This paper identifies the changing locational patterns of the Jewish community in Britain during the past century. Two major trends are identified. At the national level there has been movement out of many small provincial communities to the large urban centres, particularly Greater London and Manchester. Within the city, there has been movement out of the traditional inner city ghettos to the suburbs, thus reflecting the upward socio-economic mobility and integration of what was an immigrant group. Both these trends closely mirror the general patterns of population movement in Britain during the twentieth century. Whereas there is no way to trace the totally assimilated population, those sub-groups maintaining an affiliation with the wider community have moved in specific directions within the city, resulting in new suburban concentrations of residential segregation. The study points to the paucity of reliable data for a population about which no census data exists. A methodology is suggested for identifying the changing locational patterns, and intensity, of Jewish community life. This involves an analysis of community institutions and services, their relationship to space, and their changing locations and size over time. A number of these are identified, and the analysis is carried out for the case of Greater London.
Abstract: Complex social issues such as integration and segregation are often inadequately researched because of terminological and methodological deficiencies and inappropriate scales of study. A recent paper on British Jewry (Newman, 1985) suffers from such failings by discussing these issues but neglecting to relate to them directly in the analysis.
Abstract: This paper examines the concentration and separation of ethnic groups using the contemporary example of Jews in the three Greater London boroughs of Hackney, Redbridge, and Barnet. The high Index of Dissimilarity, measured at the borough scale, of this well-established population, compared with the general population, raises issues concerning the scale of analysis and time-period of study of residential patterns and processes. Rather than observe the ethnic group from the viewpoint of overall society, it is suggested that emphasis be placed on the ethnic settlement pattern from the internal perspective of the ethnic group itself. Commonly used measures such as the Indices of Dissimilarity, Segregation and Isolation fail to explain adequately the degree of spatial cohesion of the group and how the group perceives this cohesion. Ethnic Intensity scores and indices are proposed in order to bring these issues to light. It is suggested that congregation rather than segregation is a better descriptor of the current dominant residential process of this particular population. However, a better understanding of the dynamics of ethnic residential processes can come about only through local field studies stressing questions of a distinctly spatial nature.
Stubborn identities and the construction of socio-spatial boundaries: ultra-orthodox Jews living in contemporary Britain
Topics: Jewish Neighbourhoods, Cities and Suburbs, Haredi / Strictly Orthodox Jews, Interviews, Main Topic: Identity and Community
Abstract: Despite ultra-Orthodoxy being the fastest growing component of the British Jewish community (and Jewry worldwide), it has received little academic coverage by geographers. This paper provides an in-depth examination of a community of ultra-Orthodox Jews in Broughton Park, Manchester. It maps out the residential concentration of these Jews and, using in-depth qualitative interviews, discusses the construction of socio-spatial boundaries that are used to define and mark out ‘them’ from ‘us’. Through this the paper contributes to wider geographic discussions about identity, segregation and religion. It shows how the power of religion to define people's beliefs and everyday practices remains, for certain groups, extremely strong.