Racial and ethnic diversity in Jewish households Unlike in , the Pew Research Center survey asked respondents separately about the race and ethnicity of all adults and children living in their household. Sidebar: Jews of many racial and ethnic backgrounds To provide another window into some of the changes occurring in American Jewish life, Pew Research Center conducted a series of in-depth interviews with rabbis and other Jewish leaders. One definitional complication is that the traditional Jewish categories of Ashkenazi, Sephardic and Mizrahi do not squarely align with racial and ethnic categories conventionally used in the United States.
For example, some Hispanic Jews in the U. On the other side of the ledger, although the Census Bureau historically has classified people of Middle Eastern background as White, organizations representing Jews of color contend that some immigrants from the Middle East-North Africa region and their descendants should be counted as Jews of color.
Evinger and S. Saperstein, Aliya, Jessica M. Kizer, and Andrew M. Porter, Sonya R. Matthew Snipp. Luquis, Raffy R. In many cases, the geographic connections are remote in time. Sephardim, for example, trace their customs to Spain before the expulsion of the Jews from that country in Household members were not asked directly how they identify racially or ethnically.
In cases where they are not the respondent, they may or may not be Jewish. Pagination Next: About the report: Answers to frequently asked questions Mail screening questionnaire Extended mail questionnairee Web questionnaire Mode study topline 10 key findings about Jewish Americans.
Table of Contents Jewish Americans in 1. The size of the U. Jewish population 2. Jewish identity and belief 3. Jewish practices and customs 4. Marriage, families and children 5. Jewish community and connectedness 6. Anti-Semitism and Jewish views on discrimination 7.
Race, ethnicity, heritage and immigration among U. Jews Racial and ethnic diversity in Jewish households Sidebar: Jews of many racial and ethnic backgrounds Jewish demographics Economics and well-being among U. Jews Related Publications Apr 25, Publications Nov 3, Publications Jul 16, But a bigger question is also at play: What if the rewards of having children are different from, and deeper than, happiness? The early research is decisive: Having kids is bad for quality of life.
In one study , the psychologist Daniel Kahneman and his colleagues asked about employed women to report, at the end of each day, every one of their activities and how happy they were when they did them. They recalled being with their children as less enjoyable than many other activities, such as watching TV, shopping, or preparing food. If your reaction to this news is something like, Wait a second, what?
NASA is trying to land people on the moon again? At least it seems that way, judging by the number of reporters calling me to ask about the sex lives of conjoined twins since the TLC reality show Abby and Brittany went on the air several weeks ago. But not as conflicted as we singletons seem to feel about them having sex. Typically, people who are close to conjoined twins come to adjust and see them as different but normal; they seem fairly untroubled by the idea of conjoined twins pursuing sex and romance.
But those who are watching from afar cannot abide. He answered with a whisper and walked out to the hallway to take the call. What was so urgent as to pull the chief of staff out of a Supreme Court confirmation hearing just two weeks before a presidential election? The first photo in the post was of Swift with the word VOTE superimposed on it in large blue letters. But a swipe revealed a second photo, of Swift carrying a tray of cookies emblazoned with the Biden-Harris campaign logo.
Then came the end of March, and the first of his two Pfizer shots. Once vaccinated, Ford, a Ph. Skip to content.
Sign in My Account Subscribe. The Atlantic Crossword. The Print Edition. Latest Issue Past Issues. Only through November Try subscriber newsletters for free. Emma Green. And still others claim the headline reinforces old stereotypes within the Jewish community—specifically, a blindness to the experiences of Jews of non-Ashkenazi or non-European descent, many of whom might not self-identify or be seen as white by other people in the American context.
One reader, Melissa Bender of New York, put it this way in a phone conversation: It really was a reaction to the headline and the graphic together. More Notes From The Atlantic. Palestinians, understandably, want their own right of return. That disagreement over the meaning of DNA also pits Jewish traditionalists against a particular strain of secular Jewish liberals that has joined with Arabs and many non-Jews to argue for an end to Israel as a Jewish nation.
Sand contends that Zionists who claim an ancestral link to ancient Palestine are manipulating history. The majority of the Ashkenazi Jewish population, as Koestler, and now Sand, writes, are not the children of Abraham but descendants of pagan Eastern Europeans and Eurasians, concentrated mostly in the ancient Kingdom of Khazaria in what is now Ukraine and Western Russia.
Fortunately, re-creating history now depends not only on pottery shards, flaking manuscripts and faded coins, but on something far less ambiguous: DNA. And, as a co-founder of the Jewish HapMap — the study of haplotypes, or blocks of genetic markers, that are common to Jews around the world — he is well positioned to write the definitive response.
In accord with most geneticists, Ostrer firmly rejects the fashionable postmodernist dismissal of the concept of race as genetically naive, opting for a more nuanced perspective.
But Collins and Venter have issued clarifications of their much-misrepresented comments. Almost every minority group has faced, at one time or another, being branded as racially inferior based on a superficial understanding of how genes peculiar to its population work.
The inclination by politicians, educators and even some scientists to underplay our separateness is certainly understandable. DNA ensures that we differ not only as individuals, but also as groups. However slight the differences and geneticists now believe that they are significantly greater than 0.
That 0. They contain the map of our family trees back to the first modern humans. Both the human genome project and disease research rest on the premise of finding distinguishable differences between individuals and often among populations. Ostrer has devoted his career to investigating these extended family trees, which help explain the genetic basis of common and rare disorders.
Today, Jews remain identifiable in large measure by the 40 or so diseases we disproportionately carry, the inescapable consequence of inbreeding. Like East Asians, the Amish, Icelanders, Aboriginals, the Basque people, African tribes and other groups, Jews have remained isolated for centuries because of geography, religion or cultural practices.
Genetic tests show that both groups are converts, contradicting their founding myths. Why, then, are Jews so different looking, usually sharing the characteristics of the surrounding populations?
Think of red-haired Jews, Jews with blue eyes or the black Jews of Africa. The time machine of our genes may show that most Jews have a shared ancestry that traces back to ancient Palestine but, like all of humanity, Jews are mutts.
Those who did intermarry often left the faith in a generation or two, in effect pruning the Jewish genetic tree. But many converts became interwoven into the Jewish genealogical line.
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