The first Jews settled in Golders Green just before the First World War, and by 1930 the suburb had been recognised for its significant Jewish community. By 1960 the Jewish population of Golders Green had tripled. A century after the arrival of the first Jewish families, the community remains very diverse and is growing rapidly. Golders Green is now the most Jewishly populous neighbourhood in the country. Despite its prominence and its vibrancy, the Jewish Community of Golders Green have not been the subject of a detailed historical study. This book addresses this oversight and – based to a significant extent on the memories and knowledge of the community – fills an important gap in Anglo-Jewish history.

This book focuses on the strict orthodox Jewish (Haredi) community, which comprises many sects whose communal identity plays a central role in everyday life and spatial organization. The research reveals and analyses powerful mechanisms of residential segregation acting at the apartment-, building- and near-neighbourhood levels. Identifying the main engines of spontaneous and organised neighbourhood change and evaluating the difficulties of liberalism dealing with non-autonomous individuals in the housing market sheds light on similar processes occurring in other city centres with diverse population groups. Highlighting the impact of various organisational levels on the spatial structure of the urban enclave, the book focuses on the internal dynamics of ethno-religious enclaves that emerge from three levels of action: (1) individuals' relationships with their own and other groups; (2) the community leadership's powers within the group and in respect of other groups; and (3) government directives and tools (e.g planning). The study examines how different levels of communal organisation are reflected in the residential patterns of four British communities: the Litvish communities of Golders Green and Gateshead, and the Hassidic communities of Stamford Hill and Canvey Island.

This is a fully illustrated history of the Golders Green Synagogue which was founded in 1915 during the First World War. At the turn of the 20th century, Golders Green comprised mainly open fields but the coming of the underground precipitated rapid development. Jews began to move into the area from places like Kilburn and Cricklewood. Most of the land was owned by Church Commissioners from whom the congregation eventually purchased its plot in Dunstan Road to erect the first purpose-built synagogue in Golders Green, consecrated in 1922. From small beginnings of circa. 20 members, it soon became a thriving congregation with over 1,500 members at its peak. Its members made their own contribution to the Armed Forces in both world wars and their sacrifice is commemorated on the shul¿s War Memorial. Amongst the ministers and rabbis in its hundred year history have been Rev Isaac Livingstone, Rabbi Eugene Newman, Dayan Swift and Rabbi Lord Jonathan Sacks; the latter went on to become the Chief Rabbi of Great Britain and the Commonwealth. In recent times, the Grade II Listed synagogue underwent refurbishment and was transformed from a tired, dilapidated building to a modern, regenerated place of prayer. Today, it enjoys religious revival with young families and a very successful Primary Free School. This books charts and celebrates its first remarkable hundred years.

Looks at how contemporary Jewish neighborhoods interact with both local and transnational influences.

What is there of Jewish interest to see in Bombay? In Casablanca? Where are the kosher restaurants in Seattle? How did the Jewish community in Hong Kong originate? The Jewish Traveler: Hadassah Magazine's Guide to the World's Jewish Communities and Sights provides this information and much more.

The rise of Far Right populism poses major challenges for communities, exacerbating divisions, hate speech and hate crime. This book shows how communities and social justice movements can effectively tackle these issues, working together to mitigate their underlying causes and more immediate manifestations. Showing that community-based learning is integral to the development of strategies to promote more hopeful rather than more hateful futures, Mayo demonstrates how, through popular education and participatory action research, communities can develop their own understandings of their problems. Using case studies that illustrate education approaches in practice, she shows how communities can engineer democratic forms of social change.