Friday, October 27, 2017

Young Neve Yaacov

Shaya Rosenblum

In every discussion about the demographic future of Jerusalem and its various neighborhoods, the residential patterns of young people (20- to 34-year-olds) within the city must be taken into consideration. At these ages, following their army service, most people are setting out independently, studying at academic institutions, seeking employment, or marrying and starting families. Personal choices about where to live that are made at this time of life have significant influence on the character of the city and its neighborhoods.

Among the haredi population, young couples are mostly unable to purchase or rent an apartment in the neighborhoods where they were born, and they tend to move outside the city. The minority that is able to purchase an apartment in Jerusalem can only do so in the secular neighborhoods on the periphery, which leads to the phenomenon of "haredization" in these neighborhoods.

The following is a 2011-2015 analysis of the Jerusalem neighborhoods where young people (aged 20-34) constitute more than 40% of the adult (over 20-year-old) population.

Excluding the areas where the Hebrew University dormitories are located, and where, not surprisingly, there is a high concentration of young people, constituting 50 to 94% of the population, the figures regarding the areas where there are high concentrations of young people should teach us about the preferred areas in which to reside on the part of secular and observant young people on the one hand, and about the areas chosen by young haredi families on the other.

The most prominent finding is that the haredi neighborhoods have the highest percentages of young people (aged 20-34), with their percentages reaching as high as 60% of the adults in the Bayit VeGan neighborhood. In many Arab neighborhoods as well, young people comprise up to 51% of the adult population, one example being New Anata (Ras Shehada). Both these population groups are characterized by high fertility rates (3.23 among the Arabs, and 6.9 among the haredi population) and therefore their populations are younger relative to the general population in Israel.

A deeper analysis teaches us about patterns of "haredization" in certain Jerusalem neighborhoods and about the neighborhoods preferred by secular and religious young people.

In upper (western) Neve Ya'acov there is a continuous increase in the number of young people – from 3,840 in 2011 to 4,450 in 2015 – a 15% increase, among the residents aged 20 to 34. This is an increase from 45.5% in 2011, to 51% in 2015. The story behind the figures is that in recent years a trend of "haredization" has been observed, moving from the lower (eastern) part of the neighborhood (that has been haredi since its inception) to the upper part. When considering the young families (defined as having children aged 0 to 9, and parents aged 25 to 39), the "haredization" in Neve Ya'acov  grants the area the highest percentage of young families among Jerusalem neighborhoods, where they comprise 62% of the residents in the upper part of the neighborhood.

When studying the concentrations of people aged 20 to 34, it emerges that the areas they prefer are the various parts of Nahlaot and the center of the city, in the triangle formed by the streets Jaffa, King George, and Agron, where they comprise between 41 and 53% of the residents. These areas experienced an increase of 14% in the total number of young people who reside in them, between 2011 and 2015, when the numbers grew from 3,550 to 4,050.

In Rehavia, young people constitute 43% of the adult population. The neighborhood is popular among students, and also among young haredi families from North America. The highest growth rate was recorded in the northern part of Rehavia adjacent to the Sha'arei Hesed neighborhood. For young families, Nahlaot leads among the non-haredi neighborhoods, where young families number about 51% of the adult residents. However, the percentage of children in the neighborhood is low relative to other neighborhoods such as Talpiot, Gilo, Pisgat Ze'ev, Ir Ganim and Nayot. The recorded high percentage is actually comprised of a very high concentration of 25 to 29-year-olds who don't have children.

The data clearly reveals that Nahlaot and the city center are the preferred temporary neighborhoods for young people who have not chosen to start a family, as compared to the concentrations of young haredi people who are starting families in the neighborhoods they choose to settle in.


Translation: Gilah Kahn

Friday, October 13, 2017

Back to School

Lior Regev

After the long summer vacation, followed by the period of the High Holidays, more than 2,272,000 pupils finally return to school and to their regular routines.

The education system in Israel reflects Israeli society as a whole, comprising all the streams and different groups that exist within it. According to the document, "The Education System in Israel – Central Issues Discussed in the Committee for Education, Culture and Sport" of the Knesset Research and Information Center, 2013, written by Ety Weissblay, the education laws in Israel recognize three types of institutions: official education, comprising institutions owned by the state in the state education stream, the state-religious education stream, and in recent years also the state-Ultra-Orthodox education stream; recognized education that is not official, comprising institutions that are not owned by the state, mostly schools belonging to Ultra-Orthodox school systems or other Ultra-Orthodox institutions; or institutions that have an exempt status, mostly Talmud Torah schools for boys.

The Ministry of Education recently published a list of all the educational institutions under its supervision (the list is updated to 2015). An examination of the years when the Hebrew education institutions were founded, and the number of students who attended them, reveals some interesting points.

The oldest schools are the Alliance School in Haifa, which according to the records was founded in 1860, and the schools belonging to Beit Yisrael (both general studies and religious studies schools) in Tel Aviv, established in 1870. The list shows that the total number of schools founded before the establishment of the state was 84, and they were attended by 64,360 pupils. At the other end of the spectrum, each year a few dozen new schools are opened. For example, in 2014, 112 schools were established, and the previous year the number was 118.

In recent decades, a trend can be identified in the increasing number of Ultra-Orthodox educational institutions being opened. The need to open these institutions is the result of the high natural increase in the population among the Ultra-Orthodox sector, where more children are born every year. The percentage of Ultra-Orthodox schools founded since 1990, from the total number of schools in the Ultra-Orthodox stream, stands at 91% in Israel (not including Jerusalem), and 86% in Jerusalem. During these years there was a significant increase in the schools in the independent school systems as well as state recognition of these schools, and these changes have left their mark on the education system.

In the state education schools the percentage of new schools is lower, and the findings for these schools are based more on veteran institutions, with 45% of all the state education schools in Israel founded before 1970, and 38% of these schools being located in Jerusalem. Compared with the rest of the country, more schools in the state education stream in Jerusalem were founded between 1970 and 1990:  27% state education schools and 25% state religious education schools in Jerusalem, as compared to 20% and 21% respectively, in the rest of the country. This data correlates with the establishment of new neighborhoods and the expansion of Jerusalem following the Six Day War.



Translation: Gilah Kahn

Monday, October 2, 2017

Safe Travels

Lior Regev

Israel’s roads are the most congested among all OECD countries. Residents of and visitors to Israel’s major cities are well aware of this congestion: every morning long lines of cars grace each junction and interchange in and around the city. Experts in the field have increasingly promoted public transportation as the best solution to the city’s traffic problems, and in recent years the government has invested heavily in this area. The question is whether the residents of Israel’s cities feel the impact of these investments.

The findings of the Central Bureau of Statistics’ Social Survey (average for 2014-15) indicate that 66% of Israel’s residents aged 20 and above commute to work primarily by private vehicle, motorcycle, or carpool. For about 20%, the main mode of transportation is a train or bus, and 10% ride a bicycle or walk to work (the remainder work from home or commute by unknown means).
There are interesting differences between Jerusalem and Tel Aviv in this regard. While the proportion of those who commute by vehicle or carpool is comparable in both cities (50% and 51%, respectively), the use of public transportation is much more prevalent in Jerusalem: 33% of Jerusalem’s residents rode the train or a bus to work, compared with only 26% in Tel Aviv. Biking and walking are more prevalent in Tel Aviv, where 17% of the residents commute to work by bicycle or foot.

The differences stem, evidently, from Tel Aviv’s more manageable topography and convenient concentration of workplaces. Jerusalem, by contrast, is hilly and spread out, and the distance between its residential and business zones might explain its residents’ preference for public transportation. The low rate of car ownership among the Haredi population is also, presumably, a contributing factor.

The use of public transportation in Jerusalem is in fact the highest among Israel's large cities. Among the other major cities, the rate varies from 22% (in Be’er Sheva) to 29% (in Netanya). Jerusalem is the only city where the rate exceeds 30%.
The frequency of use of public transportation is also higher in Jerusalem. In 2015, about 19% of Israel’s residents reported that they ride a bus on a daily basis; that is, buses were their main means of transport. This rate is higher in the major cities than in the suburban and rural areas: in Haifa it stood at 26%, in Rishon LeZion at 25%, in Tel Aviv at 23%, and in Jerusalem the rate was 32%.


Translation: Merav Datan

Friday, September 29, 2017

Between Man and Fellow Man

Yair Assaf-Shapira

Can people be trusted? This question was one of those posed as part of the social survey conducted by the Central Bureau of Statistics, whose data for the year 2016 were recently published. The results indicate that the majority (59% of those ages twenty and over in Israel) thinks that one should beware of trusting others, and that most people can't be trusted, while only 41% of the residents of Israel think that in general, most people can be trusted. We tried to determine who feels that most people can be trusted, and who has reservations.

Sometimes there is an assumption that the wealthier people are, the less they trust others, but it may be that the reality is just the opposite – the survey reveals a connection, but it found that it was actually people of a higher socio-economic status who tended to have trust in others. Among those with higher incomes (NIS 4,001 and above, per capita, for each member of the household), about half of the respondents (51%) stated that people can be trusted, as opposed to 40% among medium income earners (NIS 2,001 to NIS 4,000 per capita), and only a quarter (25%) of low income earners. When examining non-economic variables as well, the findings were similar. Thus a much higher level of people who have an academic degree, as compared to those who don't have higher education, tend to trust others (61% as opposed to 36%).

Does religious identity influence the response? Among Jews, it is clear that higher levels of religious people (54%) and secular people (52%) feel that others can be trusted, as opposed to Haredim (40%) and traditional Jews (36% to 41%).

And what about Tel Aviv?  Is it "dog eat dog" in that city? Not necessarily – most (54% among the Jews) residents of Tel Aviv actually do tend to trust others, as opposed to 46% of (Jewish) Jerusalemites. In fact, among the big cities, Tel Aviv is the city where the highest percentage of people who tend to trust others was recorded.

It seems that satisfaction with life is also related to the tendency to trust others. Among Jews, a majority (54%) of people who stated that they are very satisfied with their lives said that most people can be trusted. The more satisfaction with life decreases, so does the tendency to trust others decrease, with only 15% of people who are not satisfied with their lives at all, thinking that you can trust most people.

And finally – it is interesting to see that age also influences the results. Thirty to forty-nine year-olds trust others at higher levels (42%-46%) than other age groups do (37%-41%).

To our readers – thank you for your ongoing trust in us, we apologize if we have offended you in any way, and wish you well over the fast.



Translation: Gilah Kahn