Jewish identity and the meaning of community in contemporary Denmark

This article examines social, ritual and political structures in the Jewish Community of Copenhagen, Denmark. This community maintains great vitality despite profound fragmentation in its membership, as well as intensive interaction by its members with non-Jewish culture. It does so by providing flexible contexts for participation by its members, so that Jews with profoundly diverse understandings of group and self can engage with Jewish identity. The community does not foster a single model of ethnic identity, but rather provides a symbolic space within which individual members can construct their own understandings of self and group. Such symbolic spaces may become increasingly essential for ethnic groups in late modern societies, where it has become difficult to maintain the sorts of cultural consensus and separation that have historically grounded ethnic communities.     

Immunoglobulin allotypes in Jewish populations living in Israel and the United States

The ongoing interest in the interrelationships of Jewish populations justifies inclusion of the immunoglobulin allotypes in an ethnohistorical analysis. A total of 2,184 serum specimens obtained from unrelated Israeli Jewish and self-identified Milwaukee, WI, Jewish blood donors were classified as Ashkenazi, Sephardi, Asiatic, or North African and tested for G1m (a, x, z, and f), G3m (b0, b1, b3, b5, g), A2m (1 and 2), and Km (1). Selected sera were also tested for G3m (s, t, c3, c5). The estimated maximum likelihood Gm-Am haplotype frequencies were used in a heterogeneity chi-square analysis. The results indicate that there is less heterogeneity within Jewish populations from Europe, Middle East, and North Africa than in corresponding non-Jewish populations representing the same geographical areas. In order to avoid the hazards of a univariate focus, previously published data were incorporated into two additional analyses: 15 populations with information on 16 genetic loci and 24 populations with information on five genetic loci. Both sets of data were analyzed using principal-components and cluster analysis. In both sets of analyses, with the exception of the Yemenite Jews, Jewish populations grouped together. These analyses support the belief that Jewish populations appear to be derived from a common gene pool, and there has been some genetic drift and minimal gene flow with surrounding populations.     

Glutaric aciduria type I in the Arab and Jewish communities in Israel.

Mutation analysis was performed in eight families (16 patients) with glutaric aciduria type I (GA-I), which were all the families diagnosed in Israel in the years 1987-1994. Six families were of Moslem origin and two were non-Ashkenazi Jews. The entire coding region of the cDNA of the glutaryl-CoA dehydrogenase gene was sequenced in one patient of each family. Seven new mutations were identified in 15 of 16 mutated alleles, including six point mutations: T416I (4 alleles), G390R (1 allele), and S305L, A293T, L283P, and G1O1R (2 alleles each). In addition, a 1-bp deletion at position 1173 was identified in two alleles. These findings do not provide a molecular basis for the clinical variability in GA-I families. The occurrence of multiple novel mutations in a small geographic area may be explained by their recent onset in isolated communities with a high consanguinity rate.     

Feminist identifications across the ethnic-national divide: Jewish and Palestinian students in Israel

This study explores young Israeli Jewish and Palestinian women’s gender ideology and their readiness to endorse the label ‘feminist’. Using data from a large-scale survey among students in the northern periphery of Israel, we found that feminism has become a source of identification for both Jewish and Palestinian young women in Israel, and that Palestinians are more inclined to endorse the self-label ‘feminist’ than Jews. We also found that each group invests the term with different meanings. Jewish students who identify as feminists tend to hold a relatively egalitarian gender ideology whereas Palestinian students who are more readily inclined to identify as feminists hold a more conservative gender ideology. These findings challenge both the liberal-modernistic perspective that perceives a correlation between feminist saliency and egalitarian gender ideology and the post-colonial perspective’s expectation that women from ethnic/racial minority groups will be disinclined to identify as feminists.     

The Genetics of Bene Israel from India Reveals Both Substantial Jewish and Indian Ancestry

The Bene Israel Jewish community from West India is a unique population whose history before the 18^th century remains largely unknown. Bene Israel members consider themselves as descendants of Jews, yet the identity of Jewish ancestors and their arrival time to India are unknown, with speculations on arrival time varying between the 8th century BCE and the 6th century CE. Here, we characterize the genetic history of Bene Israel by collecting and genotyping 18 Bene Israel individuals. Combining with 486 individuals from 41 other Jewish, Indian and Pakistani populations, and additional individuals from worldwide populations, we conducted comprehensive genome-wide analyses based on F_ST, principal component analysis, ADMIXTURE, identity-by-descent sharing, admixture linkage disequilibrium decay, haplotype sharing and allele sharing autocorrelation decay, as well as contrasted patterns between the X chromosome and the autosomes. The genetics of Bene Israel individuals resemble local Indian populations, while at the same time constituting a clearly separated and unique population in India. They are unique among Indian and Pakistani populations we analyzed in sharing considerable genetic ancestry with other Jewish populations. Putting together the results from all analyses point to Bene Israel being an admixed population with both Jewish and Indian ancestry, with the genetic contribution of each of these ancestral populations being substantial. The admixture took place in the last millennium, about 19–33 generations ago. It involved Middle-Eastern Jews and was sex-biased, with more male Jewish and local female contribution. It was followed by a population bottleneck and high endogamy, which can lead to increased prevalence of recessive diseases in this population. This study provides an example of how genetic analysis advances our knowledge of human history in cases where other disciplines lack the relevant data to do so.     

Religion,ethnicity and identity: former Soviet Christian immigrants in Israel

The social construction of ethnic and religious identities of Christian immigrants from the former Soviet Union (FSU) arriving in Israel under the Law of Return after 1990, and the role of churches in their social integration, are examined. As Israeli citizens actively involved in Christian churches, they challenge the Jewish character of the state, and the dynamics of their ethnic and religious identity should be understood in this unique context of reception. The analysis sheds light on the complex relationship between ethnic and religious identities and illustrates how different religious organizational configurations (Russian Orthodox and Greek churches) prompt immigrants to forge different patterns of identity along ethnic lines.     

Towards a redefinition of Jewish nationalism in Israel? The enigma of Shas

The electoral success of Shas, a mizrahi, religious political party in Israel is analysed with the help of the cultural division of labour model. Mizrahim (Jews originating in Muslim countries) are a semi-peripheral ethnic group in Israel, located between the dominant ashkenazim (Jews of European origin) and the Palestinians. While most mizrahim have been voting Likud for the past twenty-five years, increasingly the poorer among them have been shifting their vote to Shas. The key to Shas's success, where other efforts to organize mizrahi political parties have failed, is its integrative, rather than separatist, ideology. Shas seeks to replace secular Zionism with religious Judaism as the hegemonic ideology in Israeli society, and presents this as the remedy for both the socio-economic and the cultural grievances of its constituency. This integrative message, emphasizing the commonalities between mizrahim and ashkenazim, rather than their differences, is attractive to mizrahim because of their semi-peripheral position in the society.     

Health beliefs and hypertension: A case-control study in a Moroccan Jewish community in Israel

This research focuses on the efficacy of health interventions and patient-physician negotiation in modifying patient belief models and influening compliance behavior. It is an example of clinically applied anthropology in the Hadassah Family Practice Clinic of Beit Shemesh, Israel. Forty-six Moroccan Jewish hypertensives and normotensives were interviewed using a semi-structured questionnaire. Explanatory models of hypertension were elicited. In addition, the results from all questionnaires were scored according to the Health Belief Model Equation and correlated with each individual's assessed compliance. The only positive correlation, significant to p < 0.05, was found among hypertensives: a correlation between the degree of compliance and the congruence of the individual's health belief model with that of the health provider. The authors conclude that hypertensive health belief and explanatory models were not perceptibly affected by health care intervention. The congruence of the patient's health belief model with that of the health provider may be predictive of compliance.     

Intermarriage and Jewish identity: The implications for pluralism and assimilation in American society*

Born across racial lines, Cedric Dover and Barack Obama both came to identify with the African American community. By contrasting the lives and ideas of two mixed-race individuals, one born in Calcutta and the other in Hawaii, this article examines cosmopolitanism, racial formation and the promise of the ‘post-racial’. A ‘Eurasian’ intellectual born in Calcutta in 1904, Dover developed a coloured cosmopolitanism that mirrors in revealing ways Obama's approach to race. Both men embraced blackness while transcending the boundaries of race and nation. Dover and Obama developed a conception of race as freedom – not freedom from race or of a particular race, but the freedom to embrace race without sacrificing other affiliations.     

The viability of ethnic democracy: Jewish citizens in inter-war Poland and Palestinian citizens in Israel

Ethnic democracies are sustainable only if the two conflicting constitutional principles defining them as such – ethno-nationalism and liberal democracy – are successfully mediated by a third principle, of whatever kind. This is demonstrated through a comparative examination of inter-war Poland (1918–39), where ethnic democracy, while written into the constitution, never really took hold, and Israel (within its pre-1967 borders), where ethnic democracy was stable for thirty-five years (1966–2000) but may now be eroding. In both cases the fate of ethnic democracy is shown to be determined by the existence, lack, or decline of the mediating third principle.     

Highly variable incidence of cystic fibrosis and different mutation distribution among different Jewish ethnic groups in Israel

The incidence of cystic fibrosis (CF) and the frequency of disease-causing mutations varies among different ethnic and geographic populations. The Jewish population around the world is comprised of two major ethnic groups; Ashkenazi and non-Ashkenazi. The latter is further classified according to country of origin. In this study, we analyzed the incidence of CF and the distribution of CF mutations in the general Jewish population in Israel and in most of the Jewish ethnic subgroups. The disease frequency varies considerably among the latter. Among Ashkenazi Jews, the frequency of CF is 13300, which is similar to the frequency in most Caucasian populations. Among non-Ashkenazi Jews, the disease occurs at a similar frequency among Jews from Libya (12700), Georgia (12700), Greece and Bulgaria (12400), but is rare in Jews from Yemen (18800), Morocco (115000), Iraq (132000), and Iran (139000). So far, only 12 mutations have been identified in Israeli Jews, and this enables the identification of 91% of the CF chromosomes in the entire Jewish CF population. However, in each Jewish ethnic group, the disease is caused by a different repertoire of mutations. The frequency of identified mutations is high in Ashkenazi Jews (95%), and in Jews originating from Tunisia (100%), Libya (91%), Turkey (90%), and Georgia (88%). However, a lower frequency of mutations can be identified in Moroccan (85%), Egyptian (50%), and Yemenite (0%) Jews. For genetic counseling of a Jewish individual, it is necessary to calculate the residual risk according to ethnic origin. Carrier screening of healthy Jewish individuals is currently feasible for Ashkenazi Tunisian, Libyan, Turkish, and Georgian Jews. These results provide the required information for genetic counseling of Jewish CF families and screening programs of Jewish populations worldwide.