Showing posts with label Haredi. Show all posts
Showing posts with label Haredi. Show all posts
Tuesday, December 25, 2018
Friday, April 13, 2018
Yeshiva High Schools
Tehila Bigman
In recent years, the demand to study at yeshiva high schools has increased among the haredi public in Israel. At yeshiva high schools, alongside religious studies students learn general subjects and follow the curriculum for the matriculation examination. This new interest reveals deep processes at work in haredi society that indicate a desire for integration into the employment market, which is often the result of the aspiration to earn a decent living, and sometimes a wish to be a more significant part of general Israeli culture.
Studies for boys in the haredi sector begin at age three. That is the age when a boy enters the Talmud Torah or heder and starts to learn how to read. Studies at the Talmud Torah continue until age 14 (the end of eighth grade), and include many hours of religious study –Torah study, Halacha (religious laws), Mishna, Gemara, Musar and World View – as well as general subjects which include math, geography, nature studies, history and more. English and other foreign languages are rarely included, and there is minimal, if any, "enrichment," in subjects such as technology, computers, art, or physical education. In the higher grades there are more religious studies at the expense of the other subjects. After completing the studies at the Talmud Torah, the haredi youth continues to a "small" or "junior" yeshiva for the next three years (parallel to grades nine through 11). Only religious subjects are taught at the small yeshiva.
This means that a graduate of the haredi school system receives a rich education in religious studies, but his level of education in all other areas is roughly equivalent to a student in grade five or six in the state systems. Therefore, entry into the work force, as well as into higher education in the country, is effectively blocked to these haredi graduates.
Research undertaken at the Jerusalem Institute for Policy Research indicates a trend that shows that more and more members of the haredi community are interested in changing the situation and providing their sons with the tools and the possibility of receiving a broader education starting in high school, to enable them to earn a decent living, or because they believe that the true "Way of the Torah" includes preparedness for a practical life.
In a survey of 450 men and women who are representative of haredi society, 17% of respondents said that they would have no problem sending their sons to a haredi yeshiva high school. Alongside 41% who responded that under no circumstances would they be willing to send their sons to an institution that combines secular studies and preparation for the matriculation exam (which is representative of the prevailing approach in haredi society today), a similar number of respondents said that they wouldn't rule out this possibility. The survey data shows that in the coming years a potential 5,000 additional students may attend haredi yeshiva high schools.
Among respondents in Jerusalem only 12% said that they have no problem with their children studying at a high school yeshiva, and it is interesting to note that in Bnei Brak, a center of haredi Judaism, the percentage was almost double, with 23% of parents responding that they have no problem with their sons studying at a yeshiva high school.
The results foresee a growing phenomenon, which may have far-reaching influence on the employment market and the integration of the haredi population into the larger community in Israel, and we would be advised to pay attention.
Translated by Gilah Kahn
In recent years, the demand to study at yeshiva high schools has increased among the haredi public in Israel. At yeshiva high schools, alongside religious studies students learn general subjects and follow the curriculum for the matriculation examination. This new interest reveals deep processes at work in haredi society that indicate a desire for integration into the employment market, which is often the result of the aspiration to earn a decent living, and sometimes a wish to be a more significant part of general Israeli culture.
Studies for boys in the haredi sector begin at age three. That is the age when a boy enters the Talmud Torah or heder and starts to learn how to read. Studies at the Talmud Torah continue until age 14 (the end of eighth grade), and include many hours of religious study –Torah study, Halacha (religious laws), Mishna, Gemara, Musar and World View – as well as general subjects which include math, geography, nature studies, history and more. English and other foreign languages are rarely included, and there is minimal, if any, "enrichment," in subjects such as technology, computers, art, or physical education. In the higher grades there are more religious studies at the expense of the other subjects. After completing the studies at the Talmud Torah, the haredi youth continues to a "small" or "junior" yeshiva for the next three years (parallel to grades nine through 11). Only religious subjects are taught at the small yeshiva.
This means that a graduate of the haredi school system receives a rich education in religious studies, but his level of education in all other areas is roughly equivalent to a student in grade five or six in the state systems. Therefore, entry into the work force, as well as into higher education in the country, is effectively blocked to these haredi graduates.
Research undertaken at the Jerusalem Institute for Policy Research indicates a trend that shows that more and more members of the haredi community are interested in changing the situation and providing their sons with the tools and the possibility of receiving a broader education starting in high school, to enable them to earn a decent living, or because they believe that the true "Way of the Torah" includes preparedness for a practical life.
In a survey of 450 men and women who are representative of haredi society, 17% of respondents said that they would have no problem sending their sons to a haredi yeshiva high school. Alongside 41% who responded that under no circumstances would they be willing to send their sons to an institution that combines secular studies and preparation for the matriculation exam (which is representative of the prevailing approach in haredi society today), a similar number of respondents said that they wouldn't rule out this possibility. The survey data shows that in the coming years a potential 5,000 additional students may attend haredi yeshiva high schools.
Among respondents in Jerusalem only 12% said that they have no problem with their children studying at a high school yeshiva, and it is interesting to note that in Bnei Brak, a center of haredi Judaism, the percentage was almost double, with 23% of parents responding that they have no problem with their sons studying at a yeshiva high school.
The results foresee a growing phenomenon, which may have far-reaching influence on the employment market and the integration of the haredi population into the larger community in Israel, and we would be advised to pay attention.
Translated by Gilah Kahn
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
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
Monday, June 6, 2016
What's My Age, Again?
Omer Yaniv
Jerusalem Institute for Israel Studies www.jiis.org
Jerusalem today has a total of 840,000 residents, making it Israel’s most populous city. The city’s unique age distribution differentiate it from the country at large and from other cities. Among Israel’s major cities (more than 100,000 residents), Jerusalem is second only to Bnei Brak in having the youngest population: according to the Central Bureau of Statistics, over one-third of the city’s residents are below the age of 14, compared with 20% for Tel Aviv and Haifa, and 28% of the population of Israel at large. In contrast, only 15.5% of Jerusalem’s residents are 55 years old or older, compared with nearly a fifth of Israel’s residents, approximately a quarter of Tel Aviv residents, and 31.4% of Haifa residents. The median age for Jerusalem in 2015 was 23.7 years, in contrast to Israel, where the median age was 29.7. In Tel Aviv and Haifa, by comparison, the median age was 35.3 and 38.1, respectively.
An examination of Jerusalem’s internal age distribution reveals that the median age of the city’s Jewish residents, at 25.7 years, is higher than that of the Muslim population, at 20 years. The median age of West Jerusalem residents is higher than the figure for East Jerusalem: 26.3 years versus 22.3. The median age of women in Jerusalem is 24 years, higher than the figure for men, at 22.
In terms of Jerusalem neighborhoods, data from the Municipality of Jerusalem indicate that the youngest neighborhoods – those with the highest percentages of residents below age 21 – are ultra-orthodox (haredi) or located in East Jerusalem. Foremost among these are Me’a She’arim (61% of neighborhood residents), Ramat Shlomo (61%), and Kafr ‘Aqab (59%). In absolute figures, Ramot (25,440 residents), Shu’afat (19,630), and Romema (18,340) have the largest numbers of young residents. The neighborhoods with the highest percentages of elderly residents, aged 61 and above, are Talbiyeh (36%), the German Colony (31%), and Rehavia (29%). In absolute figures, Pisgat Ze’ev (6,390), Gilo (6,090), and Ramot (4,600) have the largest numbers of elderly residents.
Sources
of data: Central Bureau of Statistics, Jerusalem Institute for Israel Studies,
Municipality of Jerusalem
Sunday, March 10, 2013
TV viewing rates
Aviel Yelinek
Israelis are watching more and more television. During 2011 the average Israeli watched more than 232 minutes of television daily, an increase of 3% since last year and 33% since 2001. Among Israeli households, 89% had a television (75% in Jerusalem), and 53% of households had two or more televisions (28% in Jerusalem). Data for 2011 indicate that Jerusalem residents watched less television than did residents of Tel Aviv or Haifa. Of Jerusalemites surveyed, 41% stated that they do not watch television at all or do not watch regularly, compared with 8% of Tel Aviv residents and 9% of Haifa residents. Forty percent of Jerusalemites reported that they watch up to two hours daily (compared with 58% in Tel Aviv and 53% in Haifa), and 19% of Jerusalemites stated that they watched over two hours daily (compared with 33% in Tel Aviv and 39% in Haifa). Among Jerusalem households, 35% had cable or satellite television subscriptions, which is lower than the figure for Israel (62%), Tel Aviv (66%), and Haifa (70%).
The extent of television watched varies by age group. In general, lower ages watch less television per day, and as the age rises television watching increases. For example, 18% of those aged 20-34 years reported that they do not watch television at all, compared with 13% of ages 35-49 and 10% of ages 50-64 and up. The age group 64 and up had the highest percentage of those who reported watching over two hours daily, at 56%, compared with 35% of 50-64-year olds, 30% of 35-49-year olds, and 31% of 20-34-year olds. The extent of television watching also varies in accordance with degree of religious observance. Among Haredi (Ultra-Orthodox), 88% stated that they do not watch television at all, compared with 13% of those who are observant or traditional, and 4% of the secular population. The data indicate that the secular watch more television – 35% watched over two hours daily, compared with 28% of the observant or traditional population and only 1% of the Haredim.
Sources: Analysis of data of the 2011 Social Survey , Data of the Israel Audience Research Board
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