In total, 2,125 responses were collected, of which 890 full responses were taken for further analysis. The survey sample spans 27 European countries.
The report is available in English and in Hebrew.
concern European Jewish communities in 2015, and about their expectations of how communities will evolve over the next 5-10 years. The 45 questions (see Appendix) dealt
with topics that relate to internal community structures and their functions, as well as the external environment affecting communities. The questionnaire also included six open-ended questions in a choice of five languages. These answers form the basis of the qualitative analysis of the report. The questions were organized under the following headings:• Vision & Change (6 questions)
• Decision-Making & Control (1 question)
• Lay Leadership (1 question)
• Professional Leadership (2 questions)
• Status Issues & Intermarriage (5 questions)
• Organizational Frameworks (2 questions)
• Community Causes (2 questions)
• Jewish Education (1 question)
• Funding (3 questions)
• Communal Tensions (3 questions)
• Anti-Semitism/Security (5 questions)
• Europe (1 question)
• Israel (1 question)
• Future (2 questions)
• Personal Profile (9 questions)
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.
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.
For the purpose of this study, 45 individuals from various cities and towns in Germany were interviewed. 26 of the interviewees had Jewish forebears on their mother's side and 19 on their father's side. 23 had migrated out of which 21 came from the former Soviet Union. Among participants born in Germany, German history represents a unique context for mixed Christian-German/Jewish-German couples. On one hand, many participants found it difficult to reconcile what they perceive as conflicting German and Jewish narratives, often leading to conflicts of loyalty. Moreover, some relate to experiences of antisemitism coming from within their extended families. Also, German as a language contains words heavily loaded with Nazi significance. On the other side, the non-Jewish German parents of the interviewees are generally described as sensitive, making real efforts to support the Jewish parents by celebrating Jewish holidays, visiting Israel, learning Hebrew, playing a part in the community, and demonstrating initiative, for instance, by organizing trips to Israel or Jewish events, or reading books about the conflict in the Middle East.
interviewt. 26 davon haben jüdische Vorfahren mütterlicherseits, 19 haben jüdische
Vorfahren väterlicherseits. 23 davon haben einen Migrationshintergrund, wobei 21 aus
der früheren Sowjetunion nach Deutschland eingewandert sind. Mit einem Anteil von
90 bis 95% der heutigen Juden in Deutschland kann man davon ausgehen, dass diese
Gruppe einen maßgeblichen Einfluss auf das jüdische Leben in Deutschland gegenwärtig
hat und auch in Zukunft haben wird. Die Methode der Interviews war semistrukturiert
und mit offenem Ende. Als Folge bildete sich ein spezielles Forschungsmilieu heraus, in
dem sich die Teilnehmer emotional einbrachten und ihre Lebenserfahrungen mit dem
entre les personnes issues de couples mixtes au regard du judaïsme, de la communauté
juive et d’Israël. Elle a été réalisée par le biais d’entretiens menés auprès de 50 personnes
entre 20 et 40 ans, résidant en région parisienne. Ces différents témoignages permettent
d’illustrer et de prendre en considération la perception que ces personnes ont de leur
identité et de leur parcours, ainsi que de mieux appréhender les multiples enjeux liés à la
notion de « mixité »