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Israel's Religiously Divided Society Data Set (Added: September 25, 2017)

Between Oct. 14, 2014, and May 21, 2015, Pew Research Center, with generous funding from The Pew Charitable Trusts and the Neubauer Family Foundation, completed 5,601 face-to-face interviews with non-institutionalized adults ages 18 and older living in Israel.

The survey sampling plan was based on six districts defined in the 2008 Israeli census. In addition, Jewish residents of West Bank (Judea and Samaria) were included.

The sample includes interviews with 3,789 respondents defined as Jews, 871 Muslims, 468 Christians and 439 Druze. An additional 34 respondents belong to other religions or are religiously unaffiliated. Five groups were oversampled as part of the survey design: Jews living in the West Bank, Haredim, Christian Arabs, Arabs living in East Jerusalem and Druze.

Interviews were conducted under the direction of Public Opinion and Marketing Research of Israel (PORI). Surveys were administered through face-to-face, paper and pencil interviews conducted at the respondent’s place of residence. Sampling was conducted through a multi-stage stratified area probability sampling design based on national population data available through the Israel’s Central Bureau of Statistics’ 2008 census.

The questionnaire was designed by Pew Research Center staff in consultation with subject matter experts and advisers to the project. The questionnaire was translated into Hebrew, Russian and Arabic, independently verified by professional linguists conversant in regional dialects and pretested prior to fieldwork.

The questionnaire was divided into four sections. All respondents who took the survey in Russian or Hebrew were branched into the Jewish questionnaire (Questionnaire A). Arabic-speaking respondents were branched into the Muslim (Questionnaire B), Christian (Questionnaire C) or Druze questionnaire (D) based on their response to the religious identification question. For the full question wording and exact order of questions, please see the questionnaire.

Note that not all respondents who took the questionnaire in Hebrew or Russian are classified as Jews in this study. For further details on how respondents were classified as Jews, Muslims, Christians and Druze in the study, please see sidebar in the report titled “How Religious are Defined”

Following fieldwork, survey performance was assessed by comparing the results for key demographic variables with population statistics available through the census. Data were weighted to account for different probabilities of selection among respondents. Where appropriate, data also were weighted through an iterative procedure to more closely align the samples with official population figures for gender, age and education. The reported margins of sampling error and the statistical tests of significance used in the analysis take into account the design effects due to weighting and sample design.

In addition to sampling error and other practical difficulties, one should bear in mind that question wording also can have an impact on the findings of opinion polls.

Pew Survey of U.S. Jews 2013 - Respondent Component (Added: March 21, 2016)

The Pew Research Center Survey of U.S. Jews 2013, is a comprehensive national survey of the Jewish population. The survey explores attitudes, beliefs, practices and experiences of Jews living in the United States. There are two datasets, a respondent dataset (where there is one row per respondent) and a household dataset (where there is one row per person in the sampled households). The respondent dataset includes all of the information collected as part of the survey. The household dataset is a reshaped version of the respondent dataset that includes a limited number of variables describing the demographic characteristics and Jewish status of all of the people in the surveyed households.

Pew Survey of U.S. Jews 2013 - Household Component (Added: March 21, 2016)

The Pew Research Center Survey of U.S. Jews 2013 is a comprehensive national survey of the Jewish population. The survey explores attitudes, beliefs, practices and experiences of Jews living in the United States. There are two datasets, a respondent dataset (where there is one row per respondent) and a household dataset (where there is one row per person in the sampled households). The respondent dataset includes all of the information collected as part of the survey. The household dataset is a reshaped version of the respondent dataset that includes a limited number of variables describing the demographic characteristics and Jewish status of all of the people in the surveyed households.

Faith Communities Today Survey (FACT) 2010, Jewish (Added: July 10, 2015)

The Faith Communities Today 2010 National survey brings together 26 individual surveys of congregations. Twenty-four surveys were conducted by or for partner denominations and faith groups, representing 32 of the country’s largest denominations and traditions. The common core questionnaire of the survey replicates more than 150 questions from the 2000, 2005 and 2008 surveys, plus a special section on the 2008 recession. This dataset contains the FACT 2010 data from Jewish congregations in North America.

Jewish Values Survey 2012 (Added: June 08, 2015)

The Jewish Values Survey examined the values, issues and political preferences of Jewish Americans. The survey included questions that explored views about religion and Jewish culture and traditions. The survey featured items to gauge views about foreign policy, Iran and Israel. The survey also covered voting behavior, economic inequality, immigration and social issues such as abortion and same-sex marriage.

The 2000 American Rabbi Study (Added: April 23, 2010)

The data result from a mail survey of rabbis conducted in the fall and winter of 2000 in the four major movements of American Judaism—Conservative, Orthodox, Reconstructionist, and Reform. The first wave was sent two days before the presidential election. The data collection effort loosely paralleled the 2000 Cooperative Clergy Study format but differed in several important respects to capture concerns important to the Jewish community. The survey effort collected data on rabbi political activism, public political speech, political attitudes and electoral choices, thoughts on the role of religion in society, attitudes on issues related to Jewish unity and Jewish law, ratings of and membership in Jewish and secular political organizations, attitudes about Joseph Lieberman, and personal attributes, as well as aspects of congregations.

Harris 1969 New York City Racial and Religious Survey, No. 1925, Jewish (Added: May 21, 2003)

This study commissioned by the Ford Foundation, studies black-Jewish relations in New York City to determine points of contact between the groups and delineate current and future conflict areas. Attitudes underlying conflict or cooperation as well as perceptions of non-black, non-Jewish population are also examined. Questions were asked in the areas of race relations, discrimination, alienation, community relations, anti-Semitism, integration, religion, violence, and black and Jewish relations. The HAR69JEW is the sample consisting of only of those who identified their religion as Jewish. This survey is related to the HAR69BLK (black sample) and the HAR69NJW (non-Jewish-white sample).

Anti-Semitism in the United States, 1964 (Added: July 10, 2000)

The primary focus of this study was the examination of various religious and personal attitudes, beliefs and actions that can contribute to anti-Semitic feelings. The respondents were asked to give opinions about Communists, various atypical groups and persons, simplistic or controversial statements, and Jews from many different perspectives, as well as information on magazines read, organizational memberships, recognition of public figures, religious denomination and beliefs, personal and family background, and political positions. The interviewers were then asked questions about the respondents. The final third of the variables in this study are scales, indices and recodes derived from the original questions asked of the respondents. The main research objective was to assess the personal and social participation or alienation of the respondents and then create scales and indices to determine the degree of the respondents' anti-Semitism and the factors contributing to it.

Anti-Semitism in the United States, 1981 (Added: March 07, 2000)

This study was designed to gather information on anti-Semitism in the United States. The major topics covered include the anti-Semitic beliefs of non-Jews as well as the anti-Semitic experiences of Jews. Additionally, other questions in the instrument gauge Christian fundamentalism and attitudes toward other racial and ethnic groups. The sample used two independent, but integrated samples to represent the population of the United States ages 18 years or older. The "General Public" sample of 1,072 interviews and the Jewish/Black "Supplemental" sample of 143 are combined here into a single sample.

Jewish Day School Study, 1993 (Added: March 30, 1999)

During the last several decades, two opposing trends have been taking place. On the one hand, there has been growth in the Jewish day school movement. On the other, there has been a serious decline in Jewish supplementary school enrollment and a defection from Jewish life of growing numbers of Jews. These two opposing trends give rise to several questions including: What happens when intensive and extensive Jewish education confronts a world full of secular, intermixing and challenging modalities? What role does a Jewish day school experience play in Jewish continuity of its exponents?

This study seeks to assess the impact of Jewish all-day education. Questions such as the following are addressed: What kind of Jewish behavior do young adults who attend Jewish day schools exhibit? Do those who attended for longer periods of time demonstrate higher levels of Jewish observance and involvement? Is Jewish behavior of day school graduates related to things such as home background, Jewish camp experience, Israel visitation or study in Israel? What are the marriage patterns of graduates? Does a college education reduce the possibility that Jewish day school graduates will remain practicing Jews? In short, what is the Jewishness quotient of Jewish day school graduates who are at risk of losing their Jewish identity because of the lure of contemporary society?


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