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.

This statistic shows the top 25 countries in the world with the largest number of Jewish population in 2010. In 2010, there were living about 5.7 million Jews in the United States.

The average for 2013 based on 21 countries was 4.3 percent. The highest value was in Israel: 76.2 percent and the lowest value was in Hungary: 0.2 percent. The indicator is available from 1960 to 2013. Below is a chart for all countries where data are available.

The world's Jewish population has had a complex and tumultuous history over the past millennia, regularly dealing with persecution, pogroms, and even genocide. The legacy of expulsion and persecution of Jews, including bans on land ownership, meant that Jewish communities disproportionately lived in urban areas, working as artisans or traders, and often lived in their own settlements separate to the rest of the urban population. This separation contributed to the impression that events such as pandemics, famines, or economic shocks did not affect Jews as much as other populations, and such factors came to form the basis of the mistrust and stereotypes of wealth (characterized as greed) that have made up anti-Semitic rhetoric for centuries. Development since the Middle Ages The concentration of Jewish populations across the world has shifted across different centuries. In the Middle Ages, the largest Jewish populations were found in Palestine and the wider Levant region, with other sizeable populations in present-day France, Italy, and Spain. Later, however, the Jewish disapora became increasingly concentrated in Eastern Europe after waves of pogroms in the west saw Jewish communities move eastward. Poland in particular was often considered a refuge for Jews from the late-Middle Ages until the 18th century, when it was then partitioned between Austria, Prussia, and Russia, and persecution increased. Push factors such as major pogroms in the Russian Empire in the 19th century and growing oppression in the west during the interwar period then saw many Jews migrate to the United States in search of opportunity.

The Holocaust was the systematic extermination of Europe's Jewish population in the Second World War, during which time, up to six million Jews were murdered as part of Nazi Germany's "Final Solution to the Jewish Question". In the context of the Second World War, the term "Holocaust" is traditionally used to reference the genocide of Europe's Jews, although this coincided with the Nazi regime's genocide and ethnic cleansing of an additional eleven million people deemed "undesirable" due to their ethnicity, beliefs, disability or sexuality (among others). During the Holocaust, Poland's Jewish population suffered the largest number of fatalities, with approximately three million deaths. Additionally, at least one million Jews were murdered in the Soviet Union, while Hungary, Latvia, Lithuania, the Netherlands and Yugoslavia also lost the majority of their respective pre-war Jewish populations. The Holocaust in Poland In the interwar period, Europe's Jewish population was concentrated in the east, with roughly one third living in Poland; this can be traced back to the Middle Ages, when thousands of Jews flocked to Eastern Europe to escape persecution. At the outbreak of the Second World War, it is estimated that there were 3.4 million Jews living in Poland, which was approximately ten percent of the total population. Following the German invasion of Poland, Nazi authorities then segregated Jews in ghettos across most large towns and cities, and expanded their network of concentration camps throughout the country. In the ghettos, civilians were deprived of food, and hundreds of thousands died due to disease and starvation; while prison labor was implemented under extreme conditions in concentration camps to fuel the German war effort. In Poland, six extermination camps were also operational between December 1941 and January 1945, which saw the mass extermination of approximately 2.7 million people over the next three years (including many non-Poles, imported from other regions of Europe). While concentration camps housed prisoners of all backgrounds, extermination camps were purpose-built for the elimination of the Jewish race, and over 90% of their victims were Jewish. The majority of the victims in these extermination camps were executed by poison gas, although disease, starvation and overworking were also common causes of death. In addition to the camps and ghettos, SS death squads (Einsatzgruppen) and local collaborators also committed widespread atrocities across Eastern Europe. While the majority of these atrocities took place in the Balkan, Baltic and Soviet regions, they were still prevalent in Poland (particularly during the liquidation of the ghettos), and the Einsatzgruppen alone are estimated to have killed up to 1.3 million Jews throughout the Holocaust. By early 1945, Soviet forces had largely expelled the German armies from Poland and liberated the concentration and extermination camps; by this time, Poland had lost roughly ninety percent of its pre-war Jewish population, and suffered approximately three million further civilian and military deaths. By 1991, Poland's Jewish population was estimated to be just 15 thousand people, while there were fewer than two thousand Jews recorded as living in Poland in 2018.

During the Holocaust, approximately six million Jews were killed. In France, the Jewish population had decreased by ******* individuals between 1939 and 1945. It then increased between the end of World War II and the 1970s, reaching ******* individuals in 1970. However, according to the source, the number of Jews in France has declined by more than 15 percent between that period and 2020, and is now estimated to be *******.

Between Oct. 14, 2014, and May 21, 2015, Pew Research Center, with generous funding from The Pew Charitable Trusts and the Neubauer Family Foundation, completed 5,601 face-to-face interviews with non-institutionalized adults ages 18 and older living in Israel.

The survey sampling plan was based on six districts defined in the 2008 Israeli census. In addition, Jewish residents of West Bank (Judea and Samaria) were included.

The sample includes interviews with 3,789 respondents defined as Jews, 871 Muslims, 468 Christians and 439 Druze. An additional 34 respondents belong to other religions or are religiously unaffiliated. Five groups were oversampled as part of the survey design: Jews living in the West Bank, Haredim, Christian Arabs, Arabs living in East Jerusalem and Druze.

Interviews were conducted under the direction of Public Opinion and Marketing Research of Israel (PORI). Surveys were administered through face-to-face, paper and pencil interviews conducted at the respondent's place of residence. Sampling was conducted through a multi-stage stratified area probability sampling design based on national population data available through the Israel's Central Bureau of Statistics' 2008 census.

The questionnaire was designed by Pew Research Center staff in consultation with subject matter experts and advisers to the project. The questionnaire was translated into Hebrew, Russian and Arabic, independently verified by professional linguists conversant in regional dialects and pretested prior to fieldwork.

The questionnaire was divided into four sections. All respondents who took the survey in Russian or Hebrew were branched into the Jewish questionnaire (Questionnaire A). Arabic-speaking respondents were branched into the Muslim (Questionnaire B), Christian (Questionnaire C) or Druze questionnaire (D) based on their response to the religious identification question. For the full question wording and exact order of questions, please see the questionnaire.

Note that not all respondents who took the questionnaire in Hebrew or Russian are classified as Jews in this study. For further details on how respondents were classified as Jews, Muslims, Christians and Druze in the study, please see sidebar in the report titled "http://www.pewforum.org/2016/03/08/israels-religiously-divided-society/" Target="_blank">"How Religious are Defined".

Following fieldwork, survey performance was assessed by comparing the results for key demographic variables with population statistics available through the census. Data were weighted to account for different probabilities of selection among respondents. Where appropriate, data also were weighted through an iterative procedure to more closely align the samples with official population figures for gender, age and education. The reported margins of sampling error and the statistical tests of significance used in the analysis take into account the design effects due to weighting and sample design.

In addition to sampling error and other practical difficulties, one should bear in mind that question wording also can have an impact on the findings of opinion polls.

The Pew Research Center Survey of U.S. Jews 2013, is a comprehensive national survey of the Jewish population. The survey explores attitudes, beliefs, practices and experiences of Jews living in the United States. There are two datasets, a respondent dataset (where there is one row per respondent) and a household dataset (where there is one row per person in the sampled households). The respondent dataset includes all of the information collected as part of the survey. The household dataset is a reshaped version of the respondent dataset that includes a limited number of variables describing the demographic characteristics and Jewish status of all of the people in the surveyed households.

Jews were the dominant religious group in the Israel-Palestine region at the beginning of the first millennia CE, and are the dominant religious group there today, however, there was a period of almost 2,000 years where most of the world's Jews were displaced from their spiritual homeland. Antiquity to the 20th century Jewish hegemony in the region began changing after a series of revolts against Roman rule led to mass expulsions and emigration. Roman control saw severe persecution of Jewish and Christian populations, but this changed when the Byzantine Empire adopted Christianity as its official religion in the 4th century. Christianity then dominated until the 7th century, when the Rashidun Caliphate (the first to succeed Muhammad) took control of the Levant. Control of region split between Christians and Muslims intermittently between the 11th and 13th centuries during the Crusades, although the population remained overwhelmingly Muslim. Zionism until today Through the Paris Peace Conference, the British took control of Palestine in 1920. The Jewish population began growing through the Zionist Movement after the 1880s, which sought to establish a Jewish state in Palestine. Rising anti-Semitism in Europe accelerated this in the interwar period, and in the aftermath of the Holocaust, many European Jews chose to leave the continent. The United Nations tried facilitating the foundation of separate Jewish and Arab states, yet neither side was willing to concede territory, leading to a civil war and a joint invasion from seven Arab states. Yet the Jews maintained control of their territory and took large parts of the proposed Arab territory, forming the Jewish-majority state of Israel in 1948, and acheiving a ceasefire the following year. Over 750,000 Palestinians were displaced as a result of this conflict, while most Jews from the Arab eventually fled to Israel. Since this time, Israel has become one of the richest and advanced countries in the world, however, Palestine has been under Israeli military occupation since the 1960s and there are large disparities in living standards between the two regions.

Throughout history, the displacement and migration of Jewish populations has been a repeating theme. In ancient times, the worlds Jewish population was concentrated in the Middle East, especially around Judaism's spiritual homeland in present-day Israel. However, the population distribution of the world's Jewry began to shift in the Middle Ages, with an increasing share living in Europe. Initially, Western Europe (particularly France, Italy, and Spain) had the largest Jewish populations, before they then migrated eastward in later centuries. Between the 18th and mid-20th centuries, over half of the worl'd Jews lived in Europe, with over 80 percent of these living in Eastern Europe.

Poland had become a refuge for Jews fleeing persecution in the Middle Ages, although shifting borders and foreign influence meant that long-term security was never fully attained, and a series of pogroms in the Russian Empire in the 1800s, and rising anti-Semitism in Central Europe in the early-1900s contributred to waves of migration to the United States and Israel during this time. After the Holocaust saw the genocide of up to six million Jews (over one third of the world's Jewish population), the share of Jews living in Europe dropped drastically, and emmigration outside of Europe increased. Today, the United States has the world's largest Jewish population in the world at around 7.3 million people, just ahead of Israel with 7.1 million.

Abstract

Three major studies have been carried out on behalf of the Kaplan Centre since 1990: by Allie Dubb in 1991 (N=1,755 households); by the Institute for Jewish Policy Research in 1998 (N=1,000 households); and by Shirley Bruk in 2005 (N=1,000 households). The Jewish Community Survey of South Africa (JCSSA) 2019 is the first national survey of the Jewish population to take place since 2005. The survey was undertaken by researchers from the Institute for Jewish Policy Research (JPR), a London-based research institute, and theKaplan Centre for Jewish Studies and Research at the University of Cape Town. The JCSSA was an online survey. Fieldwork took place between May and July 2019, and it generated a final sample size of 4,193 individuals (aged 18 and over) living in 2,402 unique households as well as those in communal institutions such as care homes, amounting to 5,287 individuals.

Analysis unit

Households and individuals

Universe

The universe for the study was all Jewish adults (those aged 18 and over) living in households and communal institutions in South Africa.

Kind of data

Survey data

Sampling procedure

A convenience sample was developed using lists provided to the research team by Jewish community leaders in South Africa. From this basis a 'snowball' sample was incorporated: anyone who completed the survey could digitally invite other Jewish people they knew to take part via a private landing page. The final sample size was 5,287 individuals. The survey report provides more detail on the sampling for the survey.

Mode of data collection

Internet

Research instrument

The survey used a single questionnaire administered online. The questionnaire collected data on disability (Question 84.1) and old age (Question 88.2) but technical problems resulted in this data not being included in the final data file.

Response rate

The final JCSSA dataset contained 4,193 individual responses from across South Africa.

Abstract

IPUMS-International is an effort to inventory, preserve, harmonize, and disseminate census microdata from around the world. The project has collected the world's largest archive of publicly available census samples. The data are coded and documented consistently across countries and over time to facillitate comparative research. IPUMS-International makes these data available to qualified researchers free of charge through a web dissemination system.

The IPUMS project is a collaboration of the Minnesota Population Center, National Statistical Offices, and international data archives. Major funding is provided by the U.S. National Science Foundation and the Demographic and Behavioral Sciences Branch of the National Institute of Child Health and Human Development. Additional support is provided by the University of Minnesota Office of the Vice President for Research, the Minnesota Population Center, and Sun Microsystems.

Geographic coverage

National coverage

Analysis unit

Household

UNITS IDENTIFIED: - Dwellings: Not available in microdata sample - Vacant units: Not available in microdata sample - Households: Yes - Individuals: Yes - Group quarters: Includes but not identified - Special populations: No special populations

UNIT DESCRIPTIONS: - Households: A group of persons living together in the same dwelling who prepare most of their meals together. Generally, this term is identical with members of a family who live in the same dwelling. A person living alone is considered to be a household. - Group quarters: An administrative unit that provides dormitory facilities and usually food services to at least five individuals.

Universe

Permanent residents of Israel, including those who were abroad on the census date but had been absent from Israel no longer than one year continuously. Jewish persons living in Jewish localities in administered territories.

Kind of data

Census/enumeration data [cen]

Sampling procedure

MICRODATA SOURCE: Central Bureau of Statistics - Israel

SAMPLE DESIGN: Systematic sample of every 5th household after a random start. 1-in-2 sample drawn from that by MPC.

SAMPLE UNIT: Household

SAMPLE FRACTION: 10%

SAMPLE SIZE (person records): 315,608

Mode of data collection

Face-to-face [f2f]

Research instrument

The census was conducted in two stages and for each one there a separate enumeration form. In the first stage (A), the entire population was enumerated. The stage A questionnaire was designed to cover all households and every member in the houusehold.

In 2020, Mexico had a Jew population of 58,876 people. More than a third of that population lived in Mexico State by that time. Mexico City had almost 18,000 Jewish people in this same year.

IntroductionThroughout history, Jewish communities have been exposed to collectively experienced traumatic events. Little is known about the role that the community plays in the impact of these traumatic events on Jewish diaspora people. This scoping review aims to map the concepts of the resilience of Jewish communities in the diaspora and to identify factors that influence this resilience.MethodsWe followed the Joanna Briggs Institute (JBI) methodology. Database searches yielded 2,564 articles. Sixteen met all inclusion criteria. The analysis was guided by eight review questions.ResultsCommunity resilience of the Jewish diaspora was often described in terms of coping with disaster and struggling with acculturation. A clear definition of community resilience of the Jewish diaspora was lacking. Social and religious factors, strong organizations, education, and communication increased community resilience. Barriers to the resilience of Jewish communities in the diaspora included the interaction with the hosting country and other communities, characteristics of the community itself, and psychological and cultural issues.DiscussionKey gaps in the literature included the absence of quantitative measures of community resilience and the lack of descriptions of how community resilience affects individuals’ health-related quality of life. Future studies on the interaction between community resilience and health-related individual resilience are warranted.

Jutta worked in civil service in Stuttgart, specifically in Esslingen, from 1989 to 2018. After taking a break for three years due to the birth of her second son, Jutta was asked by the mayor to create programs for the visit of Jewish people who had previously lived in Esslingen. This experience marked her first involvement with hosting foreign individuals in Esslingen and caring for them. Following that exprience, her role involved leading the office of International relationships, focusing on town twinning and European programs. Working directly for the mayor, she coordinated various exchanges such as school, club, and youth exchanges, as well as collaborative European projects. Concerning the origins of town twinning, young people from different countries, despite being burdened by war-related differences, focused on building peace and unity. War was not a central theme in their discussions; instead, they emphasized the importance of living together harmoniously and the freedom to study and travel across Europe. They aspired to create a free world where people could live in peace and prosperity. There was a lack of education about the Holocaust and the experiences of Jewish people in schools. Many students reported not learning about it in their lessons, mirroring the experiences of Jutta's generation, where teachers avoided discussing it altogether. Even the Jutta's parents, who were teenagers during the war, were aware of the events but chose not to acknowledge them fully. Jutta draws a parallel to contemporary attitudes towards events such as the conflict in Ukraine. Jutta had discussions with town-twinning friends during the reunification of Germany. While she felt positive about the idea of a united Germany, their friends expressed anxiety about it. She struggled to understand their friends' concerns, but one friend mentioned historical apprehensions related to Germany's size and its past actions, particularly during the Second World War. The complexities and differing perspectives about the reunification of Germany were hard to understand for Jutta. She couldn’t understand why they were so anxious.

The Jewish population of Europe decreased dramatically during the 20th century, as millions of Jews were killed during the Holocaust of the Second World War, while millions of others emigrated to escape persecution (notably to Israel and the U.S.). Some estimates suggest that the total number of Jews in Europe in 1933 was approximately 9.5 million people, with the majority of these living in Eastern Europe. Jews were a minority in most countries, however they still made up a significant portion of the population in countries such as Hungary, Poland and Romania. Following the war however, the Jewish populations in these countries dropped drastically, and by the end of the century they made up just 0.1 percent or less in several countries.

Institute for the Study of Contemporary Antisemitism (ISCA) at Indiana University Dataset on bias against Asians, Blacks, Jews, Latines, and Muslims

The ISCA project compiled this dataset using an annotation portal, which was used to label tweets as either biased or non-biased, among other labels. Note that the annotation was done on live data, including images and context, such as threads. The original data comes from annotationportal.com. They include representative samples of live tweets from the years 2020 and 2021 with the keywords "Asians, Blacks, Jews, Latinos, and Muslims". A random sample of 600 tweets per year was drawn for each of the keywords. This includes retweets. Due to a sampling error, the sample for the year 2021 for the keyword "Jews" has only 453 tweets from 2021 and 147 from the first eight months of 2022 and it includes some tweets from the query with the keyword "Israel." The tweets were divided into six samples of 100 tweets, which were then annotated by three to seven students in the class "Researching White Supremacism and Antisemitism on Social Media" taught by Gunther Jikeli, Elisha S. Breton, and Seth Moller at Indiana University in the fall of 2022, see this report. Annotators used a scale from 1 to 5 (confident not biased, probably not biased, don't know, probably biased, confident biased). The definitions of bias against each minority group used for annotation are also included in the report. If a tweet called out or denounced bias against the minority in question, it was labeled as "calling out bias." The labels of whether a tweet is biased or calls out bias are based on a 75% majority vote. We considered "probably biased" and "confident biased" as biased and "confident not biased," "probably not biased," and "don't know" as not biased.
The types of stereotypes vary widely across the different categories of prejudice. While about a third of all biased tweets were classified as "hate" against the minority, the stereotypes in the tweets often matched common stereotypes about the minority. Asians were blamed for the Covid pandemic. Blacks were seen as inferior and associated with crime. Jews were seen as powerful and held collectively responsible for the actions of the State of Israel. Some tweets denied the Holocaust. Hispanics/Latines were portrayed as being in the country illegally and as "invaders," in addition to stereotypical accusations of being lazy, stupid, or having too many children. Muslims, on the other hand, were often collectively blamed for terrorism and violence, though often in conversations about Muslims in India.

Content:

This dataset contains 5880 tweets that cover a wide range of topics common in conversations about Asians, Blacks, Jews, Latines, and Muslims. 357 tweets (6.1 %) are labeled as biased and 5523 (93.9 %) are labeled as not biased. 1365 tweets (23.2 %) are labeled as calling out or denouncing bias. 1180 out of 5880 tweets (20.1 %) contain the keyword "Asians," 590 were posted in 2020 and 590 in 2021. 39 tweets (3.3 %) are biased against Asian people. 370 tweets (31,4 %) call out bias against Asians. 1160 out of 5880 tweets (19.7%) contain the keyword "Blacks," 578 were posted in 2020 and 582 in 2021. 101 tweets (8.7 %) are biased against Black people. 334 tweets (28.8 %) call out bias against Blacks. 1189 out of 5880 tweets (20.2 %) contain the keyword "Jews," 592 were posted in 2020, 451 in 2021, and ––as mentioned above––146 tweets from 2022. 83 tweets (7 %) are biased against Jewish people. 220 tweets (18.5 %) call out bias against Jews. 1169 out of 5880 tweets (19.9 %) contain the keyword "Latinos," 584 were posted in 2020 and 585 in 2021. 29 tweets (2.5 %) are biased against Latines. 181 tweets (15.5 %) call out bias against Latines. 1182 out of 5880 tweets (20.1 %) contain the keyword "Muslims," 593 were posted in 2020 and 589 in 2021. 105 tweets (8.9 %) are biased against Muslims. 260 tweets (22 %) call out bias against Muslims.

File Description:

The dataset is provided in a csv file format, with each row representing a single message, including replies, quotes, and retweets. The file contains the following columns:
'TweetID': Represents the tweet ID.
'Username': Represents the username who published the tweet (if it is a retweet, it will be the user who retweetet the original tweet.
'Text': Represents the full text of the tweet (not pre-processed). 'CreateDate': Represents the date the tweet was created.
'Biased': Represents the labeled by our annotators if the tweet is biased (1) or not (0). 'Calling_Out': Represents the label by our annotators if the tweet is calling out bias against minority groups (1) or not (0). 'Keyword': Represents the keyword that was used in the query. The keyword can be in the text, including mentioned names, or the username.

Licences

Data is published under the terms of the "Creative Commons Attribution 4.0 International" licence (https://creativecommons.org/licenses/by/4.0)

Acknowledgements

We are grateful for the technical collaboration with Indiana University's Observatory on Social Media (OSoMe). We thank all class participants for the annotations and contributions, including Kate Baba, Eleni Ballis, Garrett Banuelos, Savannah Benjamin, Luke Bianco, Zoe Bogan, Elisha S. Breton, Aidan Calderaro, Anaye Caldron, Olivia Cozzi, Daj Crisler, Jenna Eidson, Ella Fanning, Victoria Ford, Jess Gruettner, Ronan Hancock, Isabel Hawes, Brennan Hensler, Kyra Horton, Maxwell Idczak, Sanjana Iyer, Jacob Joffe, Katie Johnson, Allison Jones, Kassidy Keltner, Sophia Knoll, Jillian Kolesky, Emily Lowrey, Rachael Morara, Benjamin Nadolne, Rachel Neglia, Seungmin Oh, Kirsten Pecsenye, Sophia Perkovich, Joey Philpott, Katelin Ray, Kaleb Samuels, Chloe Sherman, Rachel Weber, Molly Winkeljohn, Ally Wolfgang, Rowan Wolke, Michael Wong, Jane Woods, Kaleb Woodworth, and Aurora Young. This work used Jetstream2 at Indiana University through allocation HUM200003 from the Advanced Cyberinfrastructure Coordination Ecosystem: Services & Support (ACCESS) program, which is supported by National Science Foundation grants #2138259, #2138286, #2138307, #2137603, and #2138296.

Abstract copyright UK Data Service and data collection copyright owner.

The aims of the project were to examine alcohol- and suicide-related beliefs among UK Protestants and Jews, both men and women, to investigate the so-called alcohol-suicide-depression hypothesis. This hypothesis suggests that attitudes to alcohol use and suicide will be more favourable among Protestants than Jews, and among men more than women. Questionnaire measures of alcohol- and suicide-related beliefs and behaviour assessed the dependent variables in an analysis of covariance design. The independent variables were cultural-religious group (Protestant vs. Jewish background or affiliation). Covariates, assessed by questionnaire measures, were religiosity, depression, anxiety, and (a new measure of) tolerance for depression.
Main Topics:

The data cover:
demographics - participant's age, other demographic factors, religious practice;
alcohol - consumption, beliefs about alcoholism, expectations about alcohol's effects, attitudes to alcohol use;
suicide - attempts, ideation, reasons for living;
tolerance for depression;
depression, anxiety.

Standard Measures
Reasons for Living inventory (RFL): Linehan, M. M. et al (1983) 'Reasons for staying alive when you are thinking of killing yourself: the Reasons for Living inventory' Journal of Consulting and Clinical Psychology, 52, pp.276-286.
Religious Activity Measure, from: Loewenthal, K. M., Macleod, A. K. and Cinnirella, M. (2001) 'Are women more religious than men? Gender differences in religious activity among different religious groups in the UK' Personality and Individual Differences.
Biphasic Alcohol Effects Scale (BAES): Martin, C. S. et al (1993) 'Development and validation of the Biphasic Alcohol Effects Scale' Alcoholism - Clinical and Experimental Research, 17, pp.140-146.
Alcohol consumption, from: Weiss, S. and Moore, M. (1992) 'Perception of alcoholism among Jewish, Moslem and Christian teachers in Israel' Journal of Drug Education, 22, pp.253-260.
Suicide ideation and attempts, from the Present State Examination: Wing, J. K., Cooper, J. E. and Sartorius, N. (1973) The measurement and classification of psychiatric symptoms, London: Cambridge University Press.
Anxiety, depression: Zigmond, A. S. and Snaith, R. P. (1993) 'The Hospital Anxiety and Depression Scale' Acta Psychiatrica Scandinavia, 67, pp.361-370.

A data set designed to provide a cross-sectional description of health, mental, and social status of the oldest-old segment of the elderly population in Israel, and to serve as a baseline for a multiple-stage research program to correlate demographic, health, and functional status with subsequent mortality, selected morbidity, and institutionalization. Study data are based on a sample of Jewish subjects aged 75+, alive and living in Israel on January 1, 1989, randomly selected from the National Population Register (NPR), a complete listing of the Israeli population maintained by the Ministry of the Interior. The NPR is updated on a routine basis with births, deaths, and in and out migration, and corrected by linkage with census data. The sample was stratified by age (five 5-year age groups: 75-79, 80-84, 85-89, 90-94, 95+), sex, and place of birth (Israel, Asia-Africa, Europe-America). One hundred subjects were randomly selected in each of the 30 strata. However, there were less than 100 individuals of each sex aged 95+ born in Israel, so all were selected for the sample. The total group included 2,891 individuals living both in the community and in institutions. A total of 1,820 (76%) of the 75-94 age group were interviewed during 1989-1992. An additional cognitive exam (Folstein) and a 24-hour dietary recall interview were added in the second round. Kibbutz Residents Sample The kibbutz is a social and economic unit based on equality among members, common property and work, collaborative consumption, and democracy in decision making. There are 250 kibbutzim in Israel, and their population constitutes about 3% of the country''s total population. All kibbutz residents in the country aged 85+, both members and parents, were selected for interviewing, of whom 80.4% (n=652) were interviewed. A matched sample aged 75-84 was selected, and 85.9% (n=674) were successfully interviewed. The original interview took approximately two hours to administer, and collected extensive information concerning the socio-demographic, physical, health, functioning, life events (including Holocaust), depression, mental status, and social network characteristics of the sample. The questionnaire used for kibbutz residents in the follow-up interview is identical to that utilized in the national random sample. Data Availability: Mortality data for both the national and kibbutz samples are available for analysis as a result of the linkage to the NPR file updated as of June 2000. The fieldwork for first follow up was completed as of September 1994 and for the second follow up as of December 2002. The data file of the three phases of the study is ready for analysis. * Dates of Study: 1989-1992 * Study Features: Longitudinal, International * Sample Size: 2,891

'The Long Shadow of Sobibor' is an interview project representing a unique historical document. The collection comprises open interviews taken by Professor Selma Leydesdorff with 9 survivors of the Sobibor revolt (1943) and 22 next of kin to persons murdered in Sobibor. These unique testimonials are far more than stories about camp life alone.--Stories of lives--The interviews are the stories of whole lives, in which people tell about the world that died with their relatives in Sobibor, and how they managed to continue with their lives without their loved ones. They recollect what the murder of their dearest ones or relatives did to them. Often they lost one or both of their parents. Those who survived the revolt that took place in Sobibor on October 14, 1943, also go into their lives before and after the extermination camp in their stories.--Great loss--All interviewees bear the marks of Sobibor. Both next of kin and survivors have severely disturbed lives; they all had to build a new existence after the war. Sobibor stands for wounds that never heal and for a world in which the great killing is always present. By giving these interviews and telling the stories of their lives, next of kin and survivors contribute to a better understanding of what it means to have to cope with an enormous loss. Thanks to their outspokenness Sobibor has become better known to the public.--Motivation--The trial of John (Iwan) Demjanjuk, the Ukraine-born camp guard who worked in the Sobibor extermination camp from March 26, 1943 till October 1, 1943, started November 30, 2009 in Munich, Germany. Co-plaintiffs played a major role during the trial.A number of next of kin to people murdered in Sobibor joined camp survivors in requesting to be heard during the Demjanjuk trial. These so-called co-plaintiffs played an important role in the Munich courtroom, once more due to the fact that Jews who were deported to Sobibor extermination camp from the Netherlands left behind almost no testimonials, and only a few survived.The co-plaintiffs were offered the opportunity to tell their own stories by Mrs Selma Leydesdorff. Many of them were ready to do so, resulting in this unique oral-history project. This way, many of the co-plaintiffs became story tellers. With this project Sobibor Foundation, having taken a lion's share in supporting the co-plaintiffs during the trial, hopes to strengthen them once more. By interviewing them they were given the opportunity to tell about their recollections in comfort and peace and to prepare for the trial. Furthermore, they contribute to the knowledge about Sobibor. Most interviews were held before, at the beginning and during the course of the trial.--Survivors--Apart from a large number of next of kin, Selma Leydesdorff also interviewed nine survivors of the revolt that took place on October 14, 1943. These are persons who as inmates did forced labour in the camp and narrowly escaped the killing machine in the course of the revolt. They either participated directly in organizing the revolt or were involved very closely. Their lives are marked by the war, Sobibor, and their aftermath as well.Deze collectie bevat 31 interviews met zowel nabestaanden van mensen die in Sobibor zijn vermoord als met Nederlandse, Poolse, Oekraïense en Russische overlevenden van de opstand in Sobibor (14 oktober 1943).De interviews zijn levensgeschiedenissen waarin de geïnterviewden vertellen over de wereld die zij hebben achtergelaten met de dood van verwanten in Sobibor, en hoe zij hun leven daarna hebben geleefd zonder hun geliefden. Nabestaanden vertellen wat de moord op hun naaste heeft betekend. Vaak gaat het om een of beide ouders. De overlevenden, van de opstand die op 14 oktober 1943 in Sobibor plaatsvond, gaan in hun verhaal ook in op hun leven voor en na het vernietigingskamp.KEYWORDS:Interviewees:Kins: Louis van Velzen, Lotty Huffener-Veffer, Constance (Pim) Combrink. Marcus (Marco) de Groot, David van Huiden, Ellen van der Spiegel Cohen, Mary Richheimer-Leijden van Amstel, Rob Wurms, Jan Goedel, Rob (Robert) Cohen, Philip Jacobs, Martin Haas, Nathan Hakker, Leida Keesing, Jaap (Jack) Polak, Rudie (Salomon) Cortissos, Jules Schelvis, Rudi Westerveld (Jaap Rudolf Isaac), Max Degen, Vera de Jong-Simons, Paul Hellmann, Geertruida (Truus) ZeehandelaarSurvivors: Thomas (Toivi) Blatt, Semion Rozenfeld (Semjon Rosenfeld, Semyon Rozenfeld, Simjon Rosenfeld), Simcha (Simha, Symcha, Simkha) Bialowitz, Selma (Saartje) Engel-Wijnberg, Alexsy Wajcen (Aleksej Waitsen), Philip Bialowitz, Esther Raab, Arkady Wajspapir (Arkadii Weisspapier), Regina Zielinski-FeldmanAlexander (Sacha) Pechersky, Alexander (Sasha) PecherskyDUTCH KEYWORDS:Joods leven / Jewish life: Asscher, Bar Mitswa, Besneden, Besnijden, Bijenkorf, Chanoeka, Choepa, De Bonneterie, diamant, falasha, gotspe, Hebreeuws, Jiddisch, Jiddische mama, Jiddische memme, Jizkor, Jom Kippoer, Kaddish, Liberaal Joodse Gemeente, LJG, Magen David, memme, mikwe, muziek,...