The Engagement of the Kerala Jewish Community in Land and Agrarian Networks: The Witness of the Palm-Leaf Documents

Tuberculosis (TB) remains a significant global public health challenge, particularly in low- and middle-income countries. Effective TB case management requires comprehensive strategies that extend beyond clinical treatment and involve community engagement and networks. This narrative review explores the role of community networks and engagement in enhancing TB case management, focusing on how communities contribute to improved detection, treatment adherence, and long-term management. Drawing on a wide range of studies, the review highlights the importance of participatory approaches, the use of community health workers (CHWs), and multi-sectoral collaboration in TB care. It emphasizes the role of culturally tailored interventions and the need for greater investment in building sustainable community networks. The discussion also explores the challenges and barriers to effective community engagement, such as stigma, lack of resources, and structural inequalities. The review concludes by proposing recommendations for future strategies to strengthen community networks and engagement, ensuring more comprehensive and effective TB case management.

Making Jews: Race, Gender and Identity in Barbados in the Age of Emancipation Laura Arnold Leibman (bio) and Sam May (bio) From the 1810s through the 1830s, calls for Jewish emancipation swept the Americas. In addition to Maryland’s so-called “Jew Bill” (1819–1826)—a move to allow Jews to hold public office by modifying the state constitution’s requirement that public officials take a Christian oath—Canada, Jamaica, Suriname, Curaçao and Barbados all experienced legislative attempts in the first three decades of the nineteenth century to change the status and rights of Jewish residents. Jewish reactions to the drive for emancipation varied. In Canada, the United States and Jamaica, Jews tended to respond positively to the proposed changes. Yet, in the Dutch Caribbean, Jews resented the fact that the Dutch government had tied emancipation to the elimination of Jews’ previous privileges. In Barbados, the Jewish community’s response to emancipation was mixed. Emancipation became a lightning rod for defining Jewish communal identity, and it threatened to rip the community apart. Class tensions ran beneath discussions of race and gender, and class was the greatest factor in encouraging the Jews of Barbados to argue against emancipation. Our analysis differs from many previous discussions of Jewish emancipation in early America that have relied upon non-Jewish sources—most commonly, the minutes from various state legislatures or letters exchanged with colonial governments. In this article, we turn instead to the records of the Congregation Nidhe Israel of Barbados and look at how Jews presented their own path to emancipation, both internally and to outsiders. In doing so, we reveal the important role Jews played in defining who and what is a Jew, even in an era in which Jewish identity was increasingly racialized. By focusing on Jewish perceptions of the emancipation, we challenge the way scholars have previously understood the construction of Jews as a “race” during this era. Previous histories of the racialization of early American Jews by historians Matthew Jacobson, Leonard Rogoff and Aron Rodrigue have tended to [End Page 1] see antisemitism as something done to Jews.1 In contrast, we argue that Jews played an important role in creating their own identities. To be sure, Jews did not construct these identities in a vacuum, nor were they immune to the attempts made by others to posit who and what is a Jew. As author Michele Elam puts it, “Autonomy is always limited.”2 Yet, Barbados’ Jews were not helpless victims of the machinations of others. Rather, Barbadian Jewish identity was the dynamic product of social transactions among Jews and a wide range of people and institutions, some of whom were Jewish, some of whom were not. Poor Jews had more to lose from the blurring of boundaries between Jews and people of African descent; hence, they were more protective of white privilege. Our Barbados example has wide implications for the study of the relationship between Jewishness and the rise of nations more generally. Since emancipation marks the point at which nations debated whether Jews—and other minorities—were deemed capable of becoming fully assimilated into the body politic, the nature of the bodies to be assimilated was often highly contested. In Barbados, Jewish emancipation was tied to the synagogue. Jews sought emancipation through the Jewish Vestry Bill of Barbados, which sought to provide them with access to civil rights previously held only by members of the island’s vestries. Prior to the bill only Anglican churches had vestries (legislative assemblies of parishioners), but the Jewish Vestry Bill of Barbados changed this by relabeling the legislative meetings of the island’s synagogue as vestries. This subtle change allowed Jews to participate in island politics more fully without having to convert first. Jewish emancipation in Barbados reflected the larger changes throughout the Americas in the status of Jews, women, and people of African [End Page 2] descent. When the bill appeared, the Jewish community of Barbados had recently undergone radical changes, and the debates surrounding emancipation reveal internal dissent about whether to redefine or retain the Jewish community’s previous hierarchical structure. As a consequence whiteness, manhood, and class were key factors in the emancipation debate. Rather than...

62 SHOFAR NOT QUITE "A QUIET REVOLUTION": JEWISH WOMEN REFORMERS IN BUFFALO, NEW YORK, 1890--1914 Marta Albert Marta Albert is a graduate student in Women's Studies at the State University of New York at Buffalo. Her work explores feminist education, activism, and nonviolence. This paper, an exercise in archival research which has highlighted for Ms. Albert the need for further study of the lives of Eastern European Jewish women in the U.S., was written as a seminar project. On April 16, 1891, Rabbi Israel Aaron of Buffalo's Temple Beth Zion spoke at the first meeting of the Sisterhood of Zion and Daughters of the Star, heralding the infinite possibilities of work to be done by Jewish women in furthering "the mission of Israel." 1 Such zeal was typical of Buffalonians at the turn of the decade, a response to enormous growth in the population, from 174,057 in 1880 to 255,664 in 1890. By the end of the century, the population doubled from its 1880 figure, to 352,387; immigrants or the children of immigrants accounted for 73.5% of the total population.2 Buffalo's Jewish community, it is estimated, numbered about 1,500 in 1876, and was largely an eastern European, Orthodox community.3 By the early 1900s, the total population included at least 30,000 Germans, 27,500 Poles, and 4,000 Russians; by 1910, at least 10,000 Jews had settled in Buffalo.4 Building a strong community was becoming a national and local priority among Jews in the latter half of the nineteenth century. It required a 1"First Annual Report of the Sisterhood of Zion and Daughters of the Star" (Buffalo, NY, 1891-1892), p.1. 2Brenda K Shelton, "Social Reform and Social Control in Buffalo, 1890-1900" (Ph.D. diss., University at Buffalo, 1970), p. 2. 3Selig Adler and Thomas E. Connolly, From Ararat to Suburbia (Philadelphia: Jewish Publication Society, 1960), p. 115. 4peter Roberts, The Foreign Population Problem in Buffalo (Buffalo: Young Men's Christian Association, 1908), p. 1. Volume 9, No.4 Summer 1991 63 reformulation of the relationship between the domestic and public spheres and their respective female and male social worlds in middle-class society, as immigrant men and women sought employment and towns and cities coped with soaring populations. Women played an active role in Jewish settlement and community organizing, weaving interests in women's self-improvement, public welfare, and politics to create a unique public voice which influenced both Jewish and secular institutions. For many middle-class Jewish women in Buffalo, their efforts to build and sustain Zion House, one of the nation's first Jewish settlement houses, was a piece of their general participation in social reform, including the women's rights movement. As a distinctly gendered activity, Jewish women's social welfare work in the late nineteenth century may be viewed as an expansion of "woman's sphere," and thus may be described as a "quiet revolution" in the lives of women.5 However, within the context of the intricately organized and evolving charity system in Buffalo at the time, and both Jewish and nonJewish women's increasing participation in feminist politics, the emergence of Jewish settlement work driven by Jewish women may more accurately be described, in Beth Wenger's words, as "part of an interactive social process that involved a complex reworking of gender ideals and the division between private and public space within the Jewish community," and, I would add, within the Buffalo community in genera1.6 . Like other middle-class women beginning to take advantage of the inroads to education made by feminist agitation, Jewish women seem to have been searching for a way to combine politics, service, and self-improvement. In Buffalo, the existence of Zion House and the increasingly political nature of social work indicates that Jewish women's leadership placed social welfare needs on the public agenda. Their participation in other activist and feministoriented groups also suggests a dialectical relationship between Jewish 5See William Toll, "A Quiet Revolution: Jewish Women's Clubs and the Widening Female Sphere, 1870-1920," American Jewish Archives, Vol. XLI, No.1 (Spring/Summer 1989), pp. 7-26. Toll...

Jewish communities and city growth in preindustrial Europe

122 SHOFAR Fall 1993 Vol. 12, No. 1 stories of murdered Jews. And her narrative ends exactly as it began, the last five pages being an exact repetition of the first five pages. David H. Hirsch Department of English and Judaic Studies Brown University The Shaping ofJewish Identity in Nineteenth-Century France, by Jay R. Berkovitz. Detroit: Wayne State University Press, 1989).308 pp. $34.95. Among the many shifts in consciousness wrought by the process generally called modernization, the emergence of ambiguity with regard to personal and group identity is certainly among the most significant. In the Western world, for roughly the last two centuries (in some places even longer, in others, far less) the secularization of society, the enhanced reach and claims of the modern state, the diminished power of religious authority, numerous economic and demographic changes, inter alia, increasingly challenged the heretofore self-evident nature ofone's identity. While these challenges confronted all residents of Europe, it has long been recognized by historians that, as an often despised and always anomalous minority, Jewish identity was subject to unique pressures from both within and without the Jewish community. Many Jewish educators, scholars, political leaders, and businessmen manifested strong disaffection towards the pre-modern political, economic, educational, and religious patterns that prevailed in the Jewish community. In addition, Christian clerics, bureaucrats, scholars, and even emperors displayed a marked interest in the nature ofJewish identity and whether it was compatible, potentially or actually, with the perceived needs of the emerging modern societies of Europe. Absolutist governments would no longer tolerate the levels of Jewish political autonomy that had previously obtained, thereby removing the fundamental centripetal political force within the Jewish community. With the removal of this political force and the weakening of the plausibility structures of the Jewish religion, Jews were faced with what to some was a great opportunity, to others a monumental calamity: the need to resolve the ambiguity ofwho they were and precisely where their ultimate loyalties resided. Jews encountered these challenges throughout Western and Central Europe in the first half of the nineteenth century. While each Jewish community in Europe was distinguished by specific political and social Book Reviews 123 issues, the French Jewish community in the nineteenth century was unique, in that it was the one European Jewish community to have already been emancipated as the century began, whatever political and social reservations remained de/acto. Thus, theJews ofFrance had unprecedented opportunities and rights; with these came unprecedented obligations, demands, and pressures. The achievement of these rights and obligations would naturally have led to intensive Jewish reflection on the questions of identity and solidarity, even without external prodding. Such reflection would no doubt have taken time. But the French government was in no mood to be patient with its Jews. It needed to know early on whether Jews could be expected to be loyal to the state and committed to their integration within French society. Thus, the inherent tensions in confronting the ambiguity of identity were intensified by the need to immediately allay the doubts of Napoleon and the larger French society. The historiographic treatment of the adjustment of French (and German) Jewry has been deeply influenced by the Orthodox and the Zionist visions of Jewish history. For very different reasons, both the Orthodox and the Zionist views ofJewish normativity and continuity could only conceptualize the re-orientation of French Jewry negatively. French Jewry was charged with craven submission to the values of the larger French society, and with promoting assimilation and the breakdown of Jewish identity. The judgment of Attad Ha'am that French (and German) Jewry experienced "enslavement within freedom" has become classic; this enslavement consisted of the denial of their own distinct identity and the adoption of an alien one in its stead. In this important book, Jay Berkovitz makes clear that such judgments, while not wholly devoid of foundation, are thoroughly without nuance or appreciation of the complexity of the "shaping of Jewish identity" in France. By failing to distinguish between urban, village, and rural settings; by ignoring the sub~le nature ofJewish religious accommodation; by failing to examine the numerous conservative and preservative elements in French Jewish life, the purveyors...

Daniel J. Schroeter. The Sultan's Jew: Morocco and the Sephardi World. Stanford: Stanford University Press, 2002. xxii + 240 pp. Maps. Illustrations. Notes. Bibliography. Index. $55.00. Cloth. There is already a vast literature devoted to the Jewish experience in the Arab and Islamic worlds, including translated primary sources, scholarly studies of various communities, biographies and autobiographies, surveys of Jewish-Arab and Jewish-Muslim relations, literary and linguistic studies, gender studies, legal studies, studies of modernization and political development, memoirs of life before 1948, even memoirs-cum-cookbooks. More is certain to be written, given the vast paper trail left by Jewish communities as well as the politically charged nature of contemporary Jewish-Arab and Jewish-Muslim relations. Among this huge library a handful of remarkable books stand out, able to evoke time and place as well as highlighting the ambiguities, contradictions, and ironies of Jewish life. Daniel Schroeter's The Sultan's Jew is one such book. Focusing on the life of an important merchant, Meir Macnin (d.1835), Schroeter is able to reveal an enormous amount not only about a Jewish community, but also the worlds it inhabited: Moroccan, Mediterranean, and European. A model of historical interpretation, it is also a delight to read: compelling, concise, and utterly devoid of jargon. The Sultan's Jew follows the author's earlier book, Merchants of Essaouira: Urban Society and Imperialism in Southwestern Morocco (Cambridge, 1988). Based substantially on Macnin family papers recently discovered in Paris, it forms the first part of a projected two-volume study of the transformation of the Moroccan Jewish community in the nineteenth and twentieth centuries. With its emphasis on the complexities and paradoxes of Jewish life in an Islamic state (during a time, moreover, of growing European involvement), it is a welcome antidote to the more polemical arguments that cloud the subject. Accompanied by a detailed bibliography and substantial endnotes, it makes a useful resource for North African, Middle Eastern, and Sephardic studies in just over two hundred pages. The author's task cannot have been easy. Abundant archival sources in Britain, France, and Morocco, as well as the aforementioned Macnin family papers, all shed light on the activities of Meir Macnin. However, there survives almost nothing from the perspective of Macnin himself: nothing to suggest his motivations or personality. Lacking memoirs or personal correspondence, the author must imagine his subject's voice. Schroeter writes: Since he rarely speaks in the documents, he is my invented informant around whom I attempt to imagine the world in which he (xv). If ultimately we can never know the accuracy of the Meir Macnin portrait that emerges, we are still left with a vivid and detailed study of his larger community and the political and social contexts in which it functioned. The introductory chapter may be for some readers die most important. Beginning with a review of the literature on Muslim-Jewish relations, the author traces changes in historiography from nineteenth-century German scholarship, through S. D. Goitein's magisterial Geniza study, to later twentieth-century works, noting the effects upon the literature of such events as the Holocaust and the intractable Israeli-Palestinian conflict. (The endnotes here are especially useful.) Next, he turns to eighteenth- and nineteenth-century Morocco by way of example, noting the mutual reliance and tension characterizing Muslim and Jewish communities that lived at once both together and apart (10). …

This section presents translated excerpts from a long Hebrew article by Mr. Azaria Levy, dealing with the Jewish community of Yazd in the nineteenth century. Together with the Jewish communities of Hamadan, Isfahan, Yazd and Kashan, the Jewish settlement in Shiraz was among Irans oldest Jewish communities in the course of the nineteenth century. The section provides information about the history and interrelated aspects of life in this and other old Jewish communities prior to Irans growing modernization and transformation in the course of the nineteenth and twentieth centuries. Letters and other writings produced by rabbis and educated individuals from Hamadan, as well as information provided by Christian missionaries, European visitors and Jewish travelers and emissaries point to the considerable responsiveness of the Jews in the community towards opportunities and promises entailed in Western-oriented ideas in general and towards educational and socio-religious transformation in particular.Keywords: Hamadan; Hebrew article; Isfahan; Jewish community; Kashan; Mr. Azaria Levy; Shiraz; socio-religious transformation; Western-oriented ideas; Yazd

We study whether cities with Jewish communities grew faster than cities without Jewish communities in Europe between 1400 and 1850. We match data on city populations from Bairoch (1988) with data on the presence of a Jewish community from the Encyclopedia Judaica. Our difference-in-differences results indicate that cities with Jewish communities grew about 30% faster than comparable cities without Jewish communities between 1400 and 1850. To establish causality, we create time varying instrumental variables which rely only on the spatially extended network of Jewish communities in order to predict Jewish presence in a given city. We also provide evidence that the advantage of cities with Jewish communities stemmed in part from Jewish Emancipation and their ability to exploit increases in market access after 1600.

The mere mention of nineteenth and early twentieth-century “Jewish Vienna” conjures up images of assimilated Jewish men such as Sigmund Freud and Arthur Schnitzler, who made tremendous contributions to the cultural life of Vienna while disseminating provocative and radical concepts of gender and sexuality. Yet, in addition to this burgeoning Jewish cultural avant garde , there was another flourishing “Jewish Vienna” in the nineteenth and early twentieth centuries, comprising ordinary men and women, rabbis, teachers and lay leaders, who together established a vibrant Jewish community and focused their energy on sustaining the many Viennese religious and cultural institutions that would remain active through the turn of the twentieth century. This article aims to uncover a portion of this lesser-known Jewish Vienna: the Viennese Orthodox Jewish community, which, already in the early and mid-nineteenth century, was helping shape the religious and cultural values of the Jewish community at large. In particular, I focus on the construction of gender in two unusual responsa by Rabbi Eleazar Horowitz, the primary nineteenth-century Viennese halakhic authority, as a lens through which to view the nineteenth-century Orthodox perspective on what would become, by the turn of the century, a widely contested and radical set of beliefs about what it meant to be male and female.

One of the most challenging problems facing builders and facilitators of community networks is to create and sustain social engagement among members. In this paper, we investigate the drivers of social engagement in a community network through the analysis of three data sources: activity logs, a member survey, and the content analysis of the conversation archives. We describe three important ways to encourage and support social engagement in online communities: through system design elements such as conversation channeling and event notification, by various selection criteria for community members, and through facilitation of specific kinds of discussion topics.

Reviewed by: The Project of Return to Sepharad in the Nineteenth Century by Mónica Manrique Nitai Shinan Mónica Manrique. The Project of Return to Sepharad in the Nineteenth Century. Translated by Justin Peterson. Boston: Academic Studies Press, 2020. 96 pp. doi:10.1017/S036400942100043X Contemporary Spain (1808 to the present) has dealt with two main "Jewish questions": the reevaluation or rehabilitation of the Jewish medieval past by historians and intellectuals, and the process of establishment, legalization, and legitimization of newly founded Jewish communities in a predominantly Catholic country, which until 1869 outlawed all other religious faiths. These questions were only on rare occasions investigated by academic research until the last two decades of the twentieth century. Historians of the Jewish people had not been interested in researching Spanish history of the period after the Spanish Crown burnt the last Judaizers in the second and third decades of the eighteenth century, which left the country without any trace of Judaism. Historians of contemporary Spain, on the other hand, have not viewed the Jewish question as vital to understanding the transformations and vicissitudes which befell the troubled state. In other words, nineteenth-century Spanish Jewish history has been neglected. More recently, the shift in academic research towards issues related to the representation of historical minorities in Spanish historical thought started to draw investigators to researching the place of Jews and Judaism in contemporary Spain. While considerable interest has focused on the contemporary Spanish reinterpretation of the Jewish medieval past, as much as to the history of the establishment of Jewish communities on Iberian soil, very few studies raised the question of how the changes in nineteenth-century Spain were interpreted by European Jewish communities. Apart from the pioneering articles of Joseph Lichtenstein, [End Page 505] which were published in Hebrew in the beginnings of the 1970s,1 I do not know of any study of the subject. Mónica Manrique therefore should be praised for her innovative decision to dedicate her research to an almost unknown subject. The author limited her monograph to a very short time period, no longer than two years (1868–1869), and for good reason. These two years hold great significance in Spanish history, as they were the first of the so-called Six Democratic Years, a period when Spain endeavored but failed to establish a stable liberal democratic regime. The overthrow of Queen Isabel II's regime in September 1868 encouraged the Spanish liberals to implement democratic and liberal reforms even before the Spanish revolutionary parliament (the Cortes) sanctioned them. The principle of religious freedom was thus fully implemented and the Protestant religion was exercised in public in the months following the revolution. Even the new conservative regime of 1876 did not relinquish the worship rights of other religions and only limited them to the private sphere. Noticing the changes in the Protestant camp, Manrique endeavored to find Jewish reactions to these political changes in Spain. Did Jewish communities or organizations seek to encourage Jewish immigration to Spain in light of this newly proclaimed religious liberty? Did they assist those Jews already in Spain to establish new communities, or were their reactions less enthusiastic and more cautious? In order to answer the questions, the author made extensive use of the main organs of the French and German Jewish press, mainly the periodicals Archives israélites or L'univers israélite, and to a lesser extent some archival material. Reading this interesting analysis leaves the reader disappointed. It seems that the new period of openness between the Spanish government and the Jews did not bring changes in the life of the Jews in Spain. After the revolution, enthusiastic or positive views of the political changes in Spain were expressed by commentaries in the Jewish press. However, as time passed the tone of articles became much more cautious and skeptical. While some authors speculated about the possibility of the Jews returning to Spain, later articles warned about the negative attitudes of the Spanish people towards Jews and their religious fanaticism. The author also encountered this opinion in an original letter written by an unknown French Jewish traveler, Agustín Schwob. He warned Adolphe Cremieux, president of the...

During the nineteenth century, European nation-states demanded the Jews’ religious, cultural, and political transformation in exchange for civic liberties. Viewing the national as the realm of cultural interaction, production, and contestation has underlined the tortuous, conflicted process of the Jewish minority’s integration and self-assertion within the emerging nation-states. The proliferation of modern Jewish historiography during the nineteenth century across national and cultural boundaries facilitated the refashioning of a common past and the imagining and maintaining of relations with other Jewish communities. The process of reception and adaptation at the same time created distinct Jewish histories within existing nation-states, when, at the end of the nineteenth century, new research agendas emerged in Germany, France, England, and America. Situating Jewish heritage production within a transatlantic space of cultural transmission and collision underscores the interrelationships among Jewish communities that fostered trans national loyalties and accentuated and fermented cultural differences. Keywords: civic liberties; European nation-states; Jewish communities; Jewish heritage production; Jewish minority’s integration; modern Jewish historiography; nineteenth century

The article explores the history of Jewish settlement in Hungary over a period of roughly one hundred years. It starts with the turn of the nineteenth century which saw several waves of Jewish immigration in Hungary and was the first important stage of mutual acculturation of the urban societies and Jewish communities. The analysis of this period is essential for the understanding of urban settlement, the subsequent integration, and the controversial processes of assimilation/dissimilation and intra-urban spatial segregation. The second part of the article offers a case study on Debrecen tracing the initial steps of settlement, housing conditions and residence segregation, neighborhood relations, family structure and residence patterns of Jewish families as well as the spatial layout of the established Jewish ritual and community institutions. The closing part of the study strives to reconsider the research methodology on issues of integration, acculturation, and urban segregation based on the findings and resources of the Geoinformatic Social History Database of Debrecen (GISHDD). On the whole, the study seeks to provide a way to rethink the interpretations of the birth of the modern Hungarian nation, as well as processes of acculturation/integration, segregation, and cooperation of ethnic communities in the nineteenth century.

One of the principle methods of teaching vocal music literacy during the nineteenth century in Britain was John Curwen’s Tonic Sol-fa. The original aim of the method was to provide a simple means of promoting Sunday School singing and it soon became the medium for hymn singing in Protestant churches, in community choral singing and later in school music education. In contrast to Orthodox Judaism, Jewish communities in England were influenced by the Jewish Reform Movement and a distinctive form of Anglo-Judaism emerged which gave greater prominence to music within the synagogue worship. The majority of Jews emigrating to Australia from England at this time were influenced by the Anglo-Judaic religious practices which reflected a certain degree of ‘protestantisation’. This article describes one such aspect of Protestantism, Tonic Sol-fa, introduced to the Melbourne Hebrew Congregation, then located in Bourke Street, and to the St Kilda Hebrew Congregation in Charnwood Grove. The two choirmasters at these synagogues, Raphael Benjamin (1846–1906) at Melbourne and Joel Fredman (1860–1943) at St Kilda, were proponents of Tonic Sol-fa and trained their choral singers in its use. They were also enthusiastic supporters of the Victorian Tonic Sol-fa Association and advocated use of the method and its letter notation in Victorian State Schools. It is maintained that the assimilation of Tonic Sol-fa into Melbourne’s Jewish musical culture and the contributions by Benjamin and Fredman to synagogue music during the late nineteenth and early twentieth centuries laid down a solid musical foundation for these two communities.

BackgroundLower socioeconomic populations live and die in contexts that render them vulnerable to poorer health and wellbeing. Contexts of care at the end of life are overwhelmingly determined by the capacity and nature of formal and informal networks and relations to support care. To date, studies exploring the nature of networks and relations of support in lower socioeconomic populations at the end of life are absent. This qualitative study sought to identify the nature of individual, community and civic networks and relations that defined the contexts of care for this group.MethodsSemi-structured qualitative interviews were conducted with 16 patients and 6 informal carers who identified that they had social and economic needs and were from a lower socioeconomic area. A social capital questionnaire identifying individual, community and civic networks and relations formed the interview guide. Interviews were audio-taped, transcribed and analysed using framework analysis.ResultsParticipants identified that individual and community networks and relations of support were mainly inadequate to meet care needs. Specifically, data revealed: (1) individual (informal caregivers) networks and relations were small and fragile due to the nature of conflict and crisis; (2) community trust and engagement was limited and shifted by illness and caregiving; (3) and formal care services were inconsistent and provided limited practical support. Some transitions in community relations for support were noted. Levels of civic and government engagement and support were overall positive and enabled access to welfare resources.ConclusionNetworks and relations of support are essential for ensuring quality end of life care is achieved. Lower socioeconomic groups are at a distinct disadvantage where these networks and relations are limited, as they lack the resources necessary to augment these gaps. Understanding of the nature of assets and limitations, in networks and relations of support, is necessary to inform interventions to improve end of life care for lower socioeconomic populations.