The two countries with the greatest shares of the world's Jewish population are the United States and Israel. The United States had been a hub of Jewish immigration since the nineteenth century, as Jewish people sought to escape persecution in Europe by emigrating across the Atlantic. The Jewish population in the U.S. is largely congregated in major urban areas, such as New York, Los Angeles, and Chicago, with the New York metropolitan area being the city with the second largest Jewish population worldwide, after Tel Aviv, Israel. Israel is the world's only officially Jewish state, having been founded in 1948 following the first Arab-Israeli War. While Jews had been emigrating to the holy lands since the nineteenth century, when they were controlled by the Ottoman Empire, immigration increased rapidly following the establishment of the state of Israel. Jewish communities in Eastern Europe who had survived the Holocaust saw Israel as a haven from persecution, while the state encouraged immigration from Jewish communities in other regions, notably the Middle East & North Africa. Smaller Jewish communities remain in Europe in countries such as France, the UK, and Germany, and in other countries which were hotspots for Jewish migration in the twentieth century, such as Canada and Argentina.

Data on religion by gender and age for the population in private households in Canada, provinces and territories.

In 2021, 53.3 percent of the total population in Canada were Christian, 4.9 percent were Muslim, but almost more than a third are not religious at all – with the rest stating they adhere to Hinduism, Sikhism, Buddhism, the Jewish faith, and other Christian denominations. Canada’s religious pluralismCanada is not a very religious country in general. Canadians adhere to a wide variety of beliefs and faiths, with the majority following Christianity, followed by those who do not believe in any deity or religion at all. As with many Western countries, the younger generations are less inclined to identify with faith, and Christianity in particular is not as popular as it is among the older generations. Alternative worship for the younger generations?Canadian teenagers are no less enthusiastic about religion than their parents, and they are just as grounded in their faith as the older generations. They are, however, also just as indecisive when it comes to whether they would call themselves religious or not. Interestingly, they seem much more interested in traditional aboriginal spirituality than in the Judeo-Christian model. They also seem quite interested in another alternative to Christianity: Buddhism is quite popular among the younger generations. Whether this signifies a general trend away from Christianity and towards religious alternatives remains to be seen.

In Canada in 2023, the religious community most frequently affected by religious hate crimes was the Jewish community, which accounted for *** recorded religious hate crimes. The second most affected community was the Muslim one.By 2023, there were a total of ***** hate crimes reported to the police, of which ***** were religious hate crimes.

The Italian/Italophone Jewish community is amongst those that suffered from the Holocaust and other traumas. Drawing on the work of thinkers of trauma theory such as Dori Laub and Cathy Caruth, this paper aims to add to the current discourse on literary production by Italian/Italophone Jews by analyzing the trauma of the Italian Jewish community in postcolonial Libya, a topic often neglected by scholars. In 1967, the long-established Jewish community in Libya was forced to leave, abandoning all its property and economic funds. Victor Magiar, a Sephardic Jew born in Libya in 1957, was among those who — like all Jews who lived in Arabic lands — experienced trauma due to a myriad of factors, such as pogroms and the fact that he had no passport and true nationality. Through Magiar’s novel E venne la notte: Ebrei in un paese arabo (2003), this paper examines the trauma of the “fear-induced exodus” to Italy on the writer and his community. Moreover, a continuous dialogue with the author informs the analysis of the trauma involved in his story and the Sephardi community history, which also includes the elucidation of Jewish identity in postcolonial Libya. This paper highlights the details of history and stories that go beyond the novel itself, illuminating a nearly unknown facet of Italian history and of the country’s current multilingual and multicultural society.