Search

This chapter calls into question two commonplace assumptions that undergird the work of those who study and develop ‘school–community connections’. The first assumption is that there is a generally unidirectional sequence of cause and effect (from home to school) in the relationships between communities/parents and schools. The second is that the primary outcomes of these relationships have greater significance for children than for parents. At the same time, the chapter suggests that these outcomes confirm an emerging strand of thought within the study of contemporary Jewry. This emphasizes the fluidity of adult Jewish identities, even — if not especially — among those who may not have previously been deeply engaged with aspects of Jewish life.

Due to the emphasis on "traditional" gender roles, the "nuclear family," procreation and conservative religious values, many gay and lesbian Jews feel a sense of alienation from the Jewish community and develop an ambivalent or conflicted relationship about their own Jewish identity. As a result, gay Jews often struggle to find ways to successfully negotiate their ethno-religious and sexual identities. Based upon in-depth interviews of thirty gay Jewish men in Toronto, this work offers a case study to empirically and theoretically explore the varied experiences of these intersecting identities for this under-studied population. Recent research on other ethnic minority gays and lesbians tend to simplify this question by suggesting that the minority gay individual will simply choose to prioritize one of these identities while repressing the other. Building upon studies of gay Christians that stress more fluid, dynamic and evolving approaches to identity construction, this paper underscores the complexity and variability of this phenomenon as it applies to gay Jews. I'm tired of fighting. I'm exhausted. I spend most of Shabbat sleeping because I'm just exhausted with the daily fight of my identity. It's hard enough having one minority status to negotiate in a society, but to have two, it's exhausting. Traditional gay Jew in his forties

This chapter has three purposes. The first purpose is to examine the Canadian census instrument in general, and uses of census data for a range of objectives relating to Jews. In particular, this involves a critical analysis of the questions on religion and ethnic origin. The second purpose is to focus on the specific change of method in the 2011 census and local concerns of the leadership of the Canadian Jewish community. In 2011, the questions on religion and ethnic origin were no longer mandatory and were instead posed on a voluntary National Household Survey (NHS). The third purpose is to introduce a “Revised Jewish Definition” as a broader construct for estimating the Canadian Jewish population and to present counts for 2011. This chapter thus updates and explicates the recent treatment of estimates of Canadian Jewish population using the National Household Survey by DellaPergola (2014, pp. 316–318).

Like other insular religious movements such as Hutterites and Amish, Hasidic communities are faced with the challenge of preserving their distinctive ideals in a technologically advanced, capitalist world. Studies done in the 1960s and 1970s documented the success of Hasidim in safeguarding their convictions and creating well-functioning communities in contemporary North America. Recent evidence has demonstrated, however, that unprecedented growth rates are presenting significant challenges to Hasidim trying to sustain their way of life. Focusing on a case-study of the Hasidic community of Outremont, a residential neighbourhood in central Montreal, this paper outlines the social and economic challenges facing the community and argues that, while some important changes have been implemented, there is a need to modify survival strategies further in order to maintain community viability.