People who identified as Jewish and Jewish identity groups by highest level of qualification, England and Wales, Census 2021.

The database was developed in the first instance as a resource for undergraduate teaching and subsequently for historical and genealogical research. The teaching aspect was in the context of the pioneering Computing for Historians programme developed at Leicester between 1988 and 2002. This required all history students to undertake database work as a core element in their degree, involving an assigned quota of data input into one of a range of departmental databases and culminating in a finals project on their designated database. From a research point of view, work on the Shelter database received an important stimulus with the discovery that a substantial proportion of the migrants recorded in the database were bound for South Africa. This discovery attracted funding from the Kaplan Centre at the University of Cape Town, to help speed up the input by employing three postgraduates, and it led to the mounting of a partial online version of the database in Cape Town as part of a project there to research the development of South Africa’s early Jewish community at the beginning of the twentieth century. The database has subsequently been drawn on by two postgraduate theses and a number of publications.

Characteristics of people with a Jewish identity in England and Wales, Census 2021.

The Liverpool Jewish community was the earliest to be formed in the north of England (approximately 1745). Examination of this important minority community, from a religious, historical, demographic, sociological, and genealogical perspective has been severely hampered by the lack of a unified source of information about Jewish individuals and families resident in the area during the eighteenth and nineteenth centuries. A searchable database of all Jewish persons with a documented connection with the Liverpool area, from the earliest times to 1881 has been produced. Jewish individuals were identified by a novel use of distinctive names, occupations and birth places in secular census and vital records and, in combination with extant records held within the Jewish community, have been used to produce a database of over 10,000 persons.

A key element is the linking of individuals into family groups, rather than simply producing a list of names, dates, and addresses. Those familiar with the format of a GEDCOM genealogical data file will recognise the use of FAM (family identification numbers), with FAMS numbers indicating the family identification number of the family in which the individual is a spouse, and FAMC numbers which link an individual to the family in which he or she is a child. These FAM numbers are built into the database.

People who identified as Jewish and Jewish identity groups by housing outcomes in England and Wales, Census 2021.

N.B. this dataset has been superseded by the one at http://datashare.is.ed.ac.uk/handle/10283/2070 ### This list, arranged in chronological order by author's date of birth, where known, is a preliminary guide to Italian humanists' Latin and vernacular prose and poetic accounts of Jews and Judaic culture and history from about 1440 to 1540. In each case, I have sought to provide the author's name and birth and death dates, a brief biography highlighting details which especially pertain to his interest in Jews, a summary of discussions about Jews, a list of relevant works and dates of composition, locations of manuscripts, and a list of secondary sources or studies of the author and his context arranged alphabetically by author's name. Manuscripts are listed in alphabetical order by city of current location; imprints, as far as possible, by ascending date.

Table showing percentage of resident population (all ages) broken down into six faiths, plus no religion and any other religion.

The data covers: Christian, Buddhist, Hindu, Jewish, Muslim, Sikh, any other religion and no religion at all.

Percentages and confidence intervals are shown.

Or alternatively, faith data from the 2011 Census is able to show numbers for each of the main religions.

Woman (88 years old, born 1912, from Beit Sahour) interviewed by Shireen Qumsieh on 27 November 1998. She discusses the following: starvation during World War I; al-Husseini told people not to sell their property to Jewish settlers but Jews would beat people who refused to sell their land; how bad the war between Britain and the Ottoman Empire was; ‘seferberlik’ (Ottoman military conscription); people used to search horse dung for bits of barley to eat; under the British Mandate people were forced to sell their houses to foreigners without knowing that it was for Jewish settlers. Original audio recording: cassette tape. Transcript: summary. In the original collection at Bethlehem University this cassette tape was categorised as File 11 of Box 8. This fileset exists as part of the Ottoman Empire and the World War I collection within the Bethlehem University Oral History Project of the Planet Bethlehem Archive.

The practice-led project ‘Releasing the Archive’, undertaken in collaboration with dance-scholar Carol Brown (NZ/AUS), aims to re-articulate marginalised modernist exile-dance practices and histories, with reference to the work of Austrian Jewish choreographer Gertrud Bodenwieser (1890-1959) who pioneered Modern Dance in New Zealand and Australia after 1939. It embraces trends towards somatic-informed dance practices, performance-as-archive, and the revisioning of modernist dance legacies.This item contains the Research Questions & Research Timeline for the project.

These data were generated as part of an ESRC-funded PhD studentship exploring the understandings and everyday lived experiences of 'faith vegans' in the UK, as well as the intersection between veganism and religion, specifically Islam, Judaism, and Christianity. In order to unravel the phenomenon of 'faith veganism' that was coined in this research project, the researcher recruited 36 UK-based faith vegans (12 Muslim vegans, 12 Jewish vegans, and 12 Christian vegans) and conducted multi-modal qualitative methods, comprising interviews, diary methods, and virtual participant observation. The interview transcripts folder includes the interviews with faith vegans (n=36), as well as a document listing answers to a follow up question that I sent to Muslim participants after the interviews (n=1), the diary transcripts folder includes both the diary entries that were submitted as part of the social media-based diary groups (n=8) and the diary entries that were submitted separately and privately (n=6), and the VPO field notes folder includes the field notes from the virtual participant observation calls (n=6).'Faith Veganism: How the Ethics, Values, and Principles of UK-Based Muslim, Jewish, and Christian Vegans Reshape Veganism and Religiosity' was a four-year PhD project (March 2020 - April 2024) funded by the Economic and Social Research Council (ES/P000673/1). Veganism, a philosophy and practice constituting the eschewal of all animal-derived products and forms of animal exploitation, has grown exponentially in the UK over the past decade, including among individuals of faith. This phenomenon has been increasingly studied within social science, but there is one area that is noticeably absent in existing scholarship: how religion intersects with veganism. Given the perceived centrality of animal bodies to Abrahamic religious observance, coupled with potential ethical similarities between veganism and religion as possible guiding forces in an individual’s life, this intersection is pertinent to study. I asked, how are Muslim, Jewish, and Christian vegans reshaping and redefining veganism and religiosity in late modern Great Britain? I recruited 36 UK-based vegans identifying as either Muslim, Jewish, or Christian, and conducted a multi-modal qualitative methods study in 2021, comprising interviews, diary methods, and virtual participant observation. I then thematically analysed the data, drawing on theories relating to Bourdieusian sociology, reflexive religiosity, and embodied ethics and values. This research revealed that religion and veganism are often mutually constituted, with veganism being understood by faith vegans as an ethical lifestyle that may be incorporated into their religious lifestyles. Religious ethics, values, and principles are reflexively interrogated, enabling participants to bring together faith and veganism. However, for many, religion is non-negotiable, so specific knowledge and support is sought to aid the negotiations that take place around religious practice. Through reflexive religiosity, religious practice becomes veganised, whilst veganism becomes faith based. I developed a series of concepts that help explain the characteristics of faith veganism, such as faith vegan identity, faith vegan community, faith vegan ethics, and faith vegan stewardship, as well as contribute new ways of theorising veganism: as transformative, mobile, reflexive, and more-than-political. Thus, this empirical study offers a new understanding of veganism, one that intersects with and is underpinned by religion, and which I have termed faith veganism. I conducted a multi-modal qualitative methods study, comprising semi-structured interviews which were conducted over Zoom or Microsoft Teams, social media-based diary methods, using a closed Facebook group and private WhatsApp groups, and virtual participant observation using either Zoom, Microsoft Teams or WhatsApp video calls.