TruthBook Religious News Blog

By Sue Fishkoff
Published: Wednesday, March 5, 2008

SAN FRANCISCO (JTA) -- American Jews are adopting and discarding their Jewish identities with increasing rapidity in a country that is becoming less white and less Christian, according to a new study of religious affiliation in the United States. But just hours after the study’s publication on Feb. 24, Jewish demographers were disputing some of the findings on Jews.

The U.S. Religious Landscape Survey released by the Pew Forum on Religion and Public Life, shows how Jews fit into a national religious mosaic that is shifting at ever-increasing speed. Some of the findings about Jews, including the high income and educational levels, came as no surprise, as they mirror the results of earlier Jewish-only population studies.

Leading Jewish demographers, including those who worked on the National Jewish Population Studies of 1990 and 2000-2001 (NJPS), dispute some of the Pew data relating to American Jewry, particularly the figures about converts to and from Judaism.

“While we can learn a lot from this kind of survey in a general sense, in terms of Jews per se we have to be cautious because they’re such a small part of the sample,” said Jonathon Ament, the assistant director of research at the United Jewish Communities and the senior project adviser on the 2000-2001 NJPS. The NJPS survey included 4,523 respondents. With fewer than 700 Jewish respondents and a margin of error of plus or minus 4.5 points that Ament calls “quite high,” he said the Pew report should be “taken with a grain of salt.” Pew researchers say the sample size is statistically sound.

Finding the total number of Jews has often been a source of controversy within the Jewish community. The Pew study arrives at its own numbers, suggesting the continuing difficulty of defining who is a Jew. Pew counted an estimated 3.8 million Jews, or 1.7 percent of the total American adult population. The NJPS counted 4.1 million Jewish adults out of a total Jewish population of 5.2 million. Some thought the NJPS underestimated the Jewish population, including Brandeis University's Cohen Center for Modern Jewish Studies, which offered its own estimate of 6 million to 6.4 million.

But it was the findings on converts to and from Judaism, which involve controversial definitions -- including "Who is a Jew" -- that drew the most skepticism among Jewish demographers. According to the Pew study, 15 percent of America's nearly 4 million Jewish adults were not raised as Jews. That means, Pew researchers said, they either converted to Judaism or embraced the Judaism of one of their parents or grandparents. The study also reports that 9 percent of adults who were raised Jewish now profess another faith. Four percent of those former Jews are now Protestant, about half of them evangelicals; 1 percent are Catholic; and nearly 5 percent belong to a non-Christian faith, ranging from Islam to Buddhism to a New Age religion.

Still, the report found that Jews and Hindus are the most successful at retaining their people.

More than 84 percent of those who were raised Hindu still identify as Hindu, followed by 76 percent of those raised Jewish who say they are Jewish today. Fourteen percent of those raised Jewish now identify with no organized religion.

Judaism, Catholicism and Hinduism are the three faith groups filled with the highest percentage of born followers. Eighty-five percent of today's Jewish adults were raised as Jews, vs. the 15 percent of today's Jews who have "joined" the community. Ninety percent of today's Hindu adults were born and raised Hindu, along with 89 percent of Catholics.

Other highlights of the Pew report include:

* Jews are tied with Mormons as the sixth largest faith group, each claiming 1.7 percent of the country’s adult population.

* There are twice as many adult Jews as adult Muslims.

* Jews rank fourth among religious groups most likely to marry in the faith. According to Pew, 69 percent of married Jews are married to another Jew -- the same figure reported by the 2000 NJPS.

* Of the 31 percent of Jews married to someone of a different faith or no faith, the largest percentage, 12 percent, are married to Catholics. The faith groups most likely to marry their own are Hindus, Mormons and Catholics.

* The most highly educated faith communities are Hindus (48 percent with post-graduate degrees) followed by Jews (35 percent), compared to the national average of 10 percent.

* Two percent of America’s 1.57 million Buddhists were raised Jewish.

When it comes to drawing a Jewish picture from the Pew study, it’s difficult to compare the results to the National Jewish Population Study because it is rare to find the exact same questions or categories in both studies. In addition, the NJPS and other Jewish-sponsored population studies use a combination of self-identification and behavioral questions to arrive at a nuanced understanding of who is a Jew, whereas the Pew report allowed respondents to declare their own religious identity.

The conversion figures offered by the Pew study differ from those of other Jewish studies. The 1990 NJPS showed that 180,000 people had converted to Judaism, comprising 3 percent of the total Jewish population. The 2000-2001 NJPS did not report the number of converts to Judaism, so it’s impossible to make comparison with the Pew report’s statement that 15 percent of today’s Jewish adults were not raised Jewish.

“What does ‘raised Jewish’ mean?” asks demographer Bruce Phillips of Hebrew Union College in Los Angeles, who also worked on the 2000-2001 NJPS. “To you and me it might mean someone went to Hebrew school,” but the respondents answering the Pew study were not asked to elaborate.

Similarly, the 1990 NJPS showed that 210,000 Jews had converted out of Judaism, representing nearly 4 percent of American Jewry. By the time of the 2000-2001 NJPS, that figure had risen to just above 5 percent, along with an additional 7.6 percent who said they had left Judaism for no religion. The NJPS total of 12.6 percent is less than the 23 percent of Jews who told Pew researchers that they now professed no religion or had joined another faith. But some of that difference can be ascribed to definitions used by the study organizers.

Pew researchers acknowledge these “definitional issues,” said Green, a senior researcher on the project. But that was not the focus of the Pew study. The study was concerned with measuring how much movement there is into and out of faith groups rather than in describing exactly what those faith-shifters are discarding and adopting, or why.

Labels: Hindus, Jews, Judaism, Pew Forum on Religion and Public Life, religion, Sue Fishkoff, U.S. Religious Landscape Survey

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Monday, January 28, 2008

Survey Data Sparks New Debate Over Intermarriage Issues

January 24, 2008

Sue Fishkoff
Jewish Telegraphic Agency

SAN FRANCISCO

Intermarriage: Is it a disaster for the Jews, not great for the Jews or simply a fact of Jewish life?

Ever since the 1990 National Jewish Population Study showed more than half of new Jewish marriages involve a non-Jewish partner, many Jewish communal leaders have latched on to the issue with pitbull tenacity -- and they haven't let go, even after the 2000-01 NJPS showed intermarriage had leveled off.

Now, a new round of studies is prompting more questions: Does intermarriage necessarily mean the end of that family's connection to Judaism? Or is the Jewish community focusing on intermarriage to the exclusion of other, perhaps more telling, factors?

Most studies report the data in simple comparative fashion, which shows that intermarried families are much less Jewishly involved than inmarried families, from their beliefs to their practices.

But a provocative new study out of Brandeis University questions that research method and its conclusions.

"Adult Identity of Children of Intermarriage," from a study sponsored by the Cohen Center for Modern Jewish Studies and the Steinhardt Social Research Institute

The study -- "It's Not Just Who Stands Under the Chuppah: Jewish Identity and Intermarriage," by Leonard Saxe, Fern Chertok and Benjamin Phillips of the Cohen Center for Jewish Studies and Steinhardt Social Research Institute -- found that when one considers the Jewish background of the Jewish partner in an intermarriage, then the difference in the Jewish beliefs and practices of inmarried and intermarried families becomes much less glaring. And in some measures, like attachment to Israel, the gap almost disappears.

A second study casts further doubt on the deterministic effect of intermarriage. Set for release next month, the study by the Combined Jewish Philanthropies of Greater Boston will show that the children being raised Jewishly in the city's intermarried families look pretty much like any other non-Orthodox Jewish children.

The "Chuppah" study only considered factors from before an intermarriage occurs, primarily the Jewish education and home practice of the Jewish partner. But its conclusions have profound policy implications: Instead of writing off intermarried families or pressing the non-Jewish partner to convert, the Jewish community would do better to invest in quality Jewish education -- formal and informal -- to give the Jewish partner in an intermarriage the background and desire to create a Jewish home and raise Jewish children.

Saxe presented the study's findings with Chertok last month at the Union for Reform Judaism biennial in San Diego.

Chertok and Saxe drew the strongest audience reaction when they displayed two charts, one showing the Jewish involvement of intermarried versus. inmarried families without any controls, and one showing results after they were controlled for the Jewish partner's religious background.

Without controls, 78 percent of inmarried couples said they were raising their children Jewishly versus 39 percent of intermarried couples. Those figures are used by most Jewish researchers, noted Chertok and Saxe.

But when controlling the other factors, including the Jewish partner's religious upbringing, the gap closed, with 71 percent of inmarried couples and 51 percent of intermarried couples saying they're raising Jewish kids.

Similarly, the 53 percent of inmarried versus 12 percent of intermarried families who reported being members of Jewish organizations became 45 percent and 32 percent when the controls were applied.

The differences become even more striking when controls are applied to the data on the Jewish identity of the adult children of intermarriage.

A simple comparison, one used in most studies, states that 89 percent of adults who grew up with two Jewish parents identify as Jewish versus 24 percent of adults who grew up in an interfaith home.

When the background of those individuals was taken into account, the gap shrunk to 94percent of the adults with two Jewish parents versus 76 percent from intermarried homes.

The Second Generation

Among those who are not convinced by the Saxe-Chertok line of argument is Steven Cohen, a professor of Jewish social policy at Hebrew Union College-Jewish Institute of Religion in New York. He has conducted several studies that all show the determinative effect of intermarriage.

Cohen's first question is how the researchers defined "being raised Jewish." But he also says that they need to look at the second generation: According to the 2000-01 NJPS study, just 13 percent of the grandchildren of an intermarriage -- that is, people whose grandparents were intermarried -- now identify as Jews.

On those grounds alone, declares Cohen, the Jewish community should "not grow complacent" about intermarriage, but should continue to combat it as a real threat to Jewish continuity. "In fact, intermarriage over two generations is more powerful than any other factor in predicting ritual observance and certainly in predicting whether the grandchildren will be Jewish."

Cohen's conclusion is supported, in part, by a new report on the U.S. Jewish population prepared for the 2007 American Jewish Yearbook by professors Ira Sheskin of the University of Miami and Arnold Dashefsky of the University of Connecticut.

Comparing data from 49 U.S. Jewish communities, Sheskin and Dashefsky note that, while some cities "have been more successful than others in convincing intermarried families to raise their children Jewish," it is nevertheless "clear that intermarriage has a negative effect on measures of Jewishness and Jewish continuity."

Intermarriage has a snowball effect, the Sheskin-Dashefsky study concludes, but the ball can roll either way, with much depending on the larger Jewish community.

Sheskin and Dashefsky just concluded a study in Portland, Maine, showing its intermarriage rate as the highest among the cities studied: 61 percent. But a very average 47 percent of its intermarried families are choosing to raise Jewish children. Yet in Detroit, with a low intermarriage rate of 17 percent, just 31 percent are choosing to raise children as Jews.

A community like Detroit's, Sheskin posits, may not feel outreach is a priority, given its low level of intermarriage. The result is that few intermarried families join synagogues.

Rabbi Kerry Olitzky, director of the Jewish Outreach Institute, an organization that encourages Jewish institutions to be more welcoming, says that it all comes down to what individuals believe will help them lead better, richer lives.

"When you're a parent, you make decisions on the basis of what's good for you and your family, not what's good for the Jewish community."

Labels: Cohen Center for Jewish Studies, intermarriage, Jews, National Jewish Population Study, Steinhardt Social Research Institute, Sue Fishkoff