Journal articles on the topic 'Ethnic attitudes Israel'
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Yitzhaki, Dafna. "Attitudes to Arabic language policies in Israel." Language Problems and Language Planning 35, no. 2 (October 12, 2011): 95–116. http://dx.doi.org/10.1075/lplp.35.2.01yit.
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The paper reports the findings of a survey study which examined attitudes towards a range of language policies for the Arabic language in Israel. Arabic is an official language in Israel as a result of a Mandatory Order (1922) which dictates comprehensive Hebrew-Arabic bilingual conduct by state authorities. In practice, Arabic’s public position in Israel is marginal, and Hebrew is the dominant language in Israeli public spheres. Arabic speakers, a national indigenous minority, and Jewish immigrants from the Former Soviet Union, form the two largest language-minority groups in Israel. The study explored attitudes concerning (1) the use of Arabic in three public domains (government services, public television, and teaching of Arabic in Jewish schools), (2) a Hebrew-Arabic bilingual model, and (3) a multilingual model addressing language minorities in Israel in general. Respondents were 466 university and college students, Jews and Arabs, divided into five subgroups along linguistic, ethnic and religious lines. The main findings indicated (1) a clear hierarchy of language policy domains among all five subgroups, with ‘government services’ being the most favored domain; (2) a tendency among Jewish respondents to favor a multilingual policy over a Hebrew-Arabic bilingual one; and (3) a language minority element (non-native Hebrew speakers), overshadowed by the ethnic-religious (Jewish-Arab) element.
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Metcalfe, Christi, and Deanna Cann. "Arab Threat and Social Control: An Exploration of the Relationship Between Ethnic Attitudes and Punitiveness Among Israeli Jews." International Journal of Offender Therapy and Comparative Criminology 64, no. 5 (December 24, 2019): 498–521. http://dx.doi.org/10.1177/0306624x19895973.
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Numerous studies in the United States, as well as a smaller number of studies in other Westernized countries, have linked racial and ethnic attitudes to support for more punitive forms of crime control. The current study explores this relationship in Israel by assessing whether the degree to which Israeli Jews typify crime as an Israeli Arab phenomenon and/or resent Israeli Arabs is related to support for punitive criminal justice policies. The findings suggest that ethnic typification and resentment are related to general punitive attitudes, whereas ethnic apathy and resentment are related to greater support for the death penalty. Also, the relationship between ethnic typification and punitiveness is stronger among those who are less resentful.
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Neter, Efrat, and Svetlana Chachashvili-Bolotin. "Ethnic Differences in Attitudes and Preventive Behaviors Related to Alzheimer’s Disease in the Israeli Survey of Aging." International Journal of Environmental Research and Public Health 19, no. 15 (August 6, 2022): 9705. http://dx.doi.org/10.3390/ijerph19159705.
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Objectives: To examine ethnic differences in attitudes and preventive behaviors related to Alzheimer’s Disease (AD) in Israel. Methods: A household representative sample included 1198 older adults (M age = 70.78, SD = 9.64) who participated in the Israeli branch of the Survey of Health, Aging, and Retirement in Europe (SHARE-Israel), collected during 2015 and 2017. Descriptions of the groups (long term Israeli Jews (LTIJ), immigrants from the Former Soviet Union (FSU) and Palestinian Citizens of Israel (PCI)) were computed, and hierarchical regressions tested whether group differences were maintained after controlling for demographic, human and economic resources, Internet use, and AD familiarity. Results: Attitudes towards AD were the most negative among FSU and more accepting among PCI while AD-related preventive behaviors were highest among FSU, lowest among PCI, with LTIJ between them. After including demographic, human and economic resources, and familiarity with AD, differences in AD-preventive behaviors significantly decreased. In contrast, differences in attitudes among the groups remained stable even after other variables were accounted for, so that PCI were the most accepting and FSU manifested greatest avoidance of contact with persons with AD. Conclusions: The findings provide directions for culturally sensitive psycho-educational and other interventions for both the public and healthcare providers.
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Kranz, Dani. "Quasi-ethnic capital vs. quasi-citizenship capital: Access to Israeli citizenship." Migration Letters 13, no. 1 (January 14, 2016): 64–83. http://dx.doi.org/10.33182/ml.v13i1.264.
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Israel defines itself as a Jewish state by way of ideology, policy, and constitutionality. Jewish immigration is encouraged, and rewarded with direct access to Israeli citizenship for olim (Jewish immigrants) and their immediate family. The legal situation for foreign, non-Jewish partners, and spouses of Israeli Jewish citizens is different: these non-Jewish immigrants can potentially access Israeli citizenship through the Nationality Law. These different inroads into Israeli citizenship for both groups must be seen in connection to diasporic Jewish history, Israeli history, the country’s geopolitical situation, as well as attitudes toward intermarriage. In practice this means that the incorporation of non-Jewish spouses of olim is a compromise to bolster Jewish immigration, while the problems of incorporating the partners/spouses of Israeli Jewish citizens stem from (historic and current) negative attitudes toward intermarriage, the Israeli/Palestinian conflict, and labour migration, all of which ramify into the issue of family reunion for all Israeli citizens.
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Shmuel, Shamai, Shemali Ali, Gorbatkin Dennis, Chativ Nadim, Elachmad Halil, and Ilatov Zinaida. "Identity and Sense of Place of Ghajar Residents Living in Border Junction of Syria, Israel and Lebanon." Mediterranean Journal of Social Sciences 8, no. 4-1 (July 1, 2017): 61–72. http://dx.doi.org/10.2478/mjss-2018-0074.
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Abstract The study focuses on the sense of place among Ghajar inhabitants.Ghajar is unique in its geographical and ethnic status. It is located in the junction of Israel, Syria and Lebanon.The residents are the only Alawites under Israeli control and are isolated from their ethno-religious center in Syria. Two consecutive quantitative surveys and a qualitative study have been implemented: The first quantitative survey was aimed at determining a variety of aspects and attitudes of Ghajar residents towards Israel and towards their village. The second quantitative survey describes the national identity of the residents towards Israel, Lebanon, Syria, and Ghajar. The results represent complicated and instrumental feelings towards Israel, and a very clear and positive attachment toward Syria and towards their village.
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Herzog, Ben. "Presenting Ethnicity: Israeli Citizenship Discourse." Contemporary Review of the Middle East 6, no. 3-4 (September 2019): 383–94. http://dx.doi.org/10.1177/2347798919872840.
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In 1950, Israel enacted the Law of Return and 2 years afterwards passed its Citizenship Law. These measures reflected the Zionist goal of encouraging Jewish immigration to Israel/Palestine, so citizenship was mostly limited to Jews. In other words, an ascriptive/ethnic classification was at the foundation of Israeli citizenship. This article explores the construction of the citizenship laws in relation to various forms of categorization—biological descent, cultural belonging, racial classifications, and voluntary affiliation. It asks how the Israeli citizenship policy was presented and which mechanisms were employed in order to justify the incorporation of all Jews, including those from Arab countries, while attempting to exclude non-Jews. After analyzing official state policies and parliamentary debates in Israel regarding the citizenship laws, I present the mechanisms employed to present the ethnic immigration policy. Those mechanisms include emphasizing the positive and democratic sides of allowing Jewish immigration; repeatedly avoiding the usage of racial terminology; highlighting the willingness to incorporate non-Jewish residents; and employing security justifications when prohibiting non-Jewish immigration. Being the Jewish State, Israel wanted to favor Jews in its immigration and naturalization policies. However, being also committed to democratic values and principles, it desired to disassociate itself from racial attitudes.
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Feinstein, Yuval. "Influential in its absence: The relationship between refusing to embrace sub-national ethnic identities and openness to inter-national coexistence among Jews and Arab/Palestinians in Israel." Ethnicities 19, no. 2 (August 1, 2017): 390–413. http://dx.doi.org/10.1177/1468796817723681.
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Most survey research treats the refusal to embrace any ethnic/racial label as “missing information” or includes such responses in a general “other ethnicity/race” category. This article discusses the conceptual and theoretical problems involved in dismissing the refusal to embrace an ethnic/racial identity, and raises the possibility that in some contexts such a refusal actually represents a discursive challenge to the established system of classification and domination. The article then proposes a detailed approach to conceptualizing, measuring, and interpreting this type of claim, and illustrates this approach through an investigation of the link between ethnic/racial identity and attitudes among a sample Jewish Israelis. The results show that compared to Jewish Israelis who claim an ethnic label, Jewish Israelis who refuse to claim an ethnic label have more positive and inclusive views of Arab/Palestinians in Israel. More broadly, these findings highlight the need to treat refusals to choose an ethnic/racial label as a meaningful form of self-identification and to evaluate the social and political implications of the refusal to claim an ethnic label.
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Baratz, Lea, and Esther Kalnisky. "The identities of the Ethiopian community in Israel." Journal for Multicultural Education 11, no. 1 (April 10, 2017): 37–50. http://dx.doi.org/10.1108/jme-12-2015-0041.
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Purpose This study aims to investigate the linkage of identity of new and veteran immigrant students of the Ethiopian community in Israel, by examining their attitudes to children’s literature books written simultaneously in Hebrew and Amharic. The data were collected using focus groups of Ethiopian students attending a teacher training college. The main findings revealed that they referred to two major types of identity: one type is an unreconciled identity, characterized by defiance, which seeks to minimize the visibility of one’s ethnic group within the main culture and tries to adopt the hegemonic identity, whereas the other type of identity contains the original ethnic identity and – in contrast to the first type – tries to reconcile it with the hegemonic culture. Design/methodology/approach This is a qualitative study, which emphasis was on participants’ attitudes, beliefs and perceptions (Kalka, 2003). The goals of the research were to examine identity perceptions of students of the Beta Israel community, as they are exposed to bilingual literary works in Hebrew and Amharic. Findings The main findings revealed that they referred to two major types of identity: one type is an unreconciled identity, characterized by defiance, which seeks to minimize the visibility of one’s ethnic group within the main culture and tries to adopt the hegemonic identity, whereas the other type of identity contains the original ethnic identity and – in contrast to the first type – tries to reconcile it with the hegemonic culture. Research limitations/implications This paper has shed light on an important subject and it would be worthwhile to continue the study using other methodologies. Practical implications This paper contributes to the structuring of a cultural code that serves to organize social meaning and establish individuals’ identity. Social implications This awareness enriches the basis of their own values and allows them to enrich their attitude to their future pupils, for example, to recognize the value of local culture versus that of the immigrants’ place of origin, and to develop an understanding and acceptance of the diversity in the classroom. As they take part in building a multicultural Israeli education framework, dealing with identity patterns is also the key to their own integration in society. Originality/value The originality of the study lies in the usage of two new concepts – unreconciled and reconciled – as referring to the immigrants’ identities.
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Schneider, Emily Maureen. "Touring for peace: the role of dual-narrative tours in creating transnational activists." International Journal of Tourism Cities 5, no. 2 (June 26, 2019): 200–218. http://dx.doi.org/10.1108/ijtc-12-2017-0092.
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Purpose Scholarship on the contact hypothesis and peacebuilding suggests that contact with marginalized ethnic and racial groups may reduce prejudice and improve opportunities for conflict resolution. Through a study of dual-narrative tours to Israel/Palestine, the purpose of this paper is to address two areas of the debate surrounding this approach to social change. First, past research on the effectiveness of contact-based tourism as a method to change attitudes is inconclusive. Travel to a foreign country has been shown to both improve and worsen tourists’ perceptions of a host population. Second, few scholars have attempted to link contact-based changes in attitudes to activism. Design/methodology/approach Through an analysis of 218 post-tour surveys, this study examines the role of dual-narrative tours in sparking attitude change that may facilitate involvement in peace and justice activism. Surveys were collected from the leading “dual-narrative” tour company in the region, MEJDI. Dual-narrative tours uniquely expose mainstream tourists in Israel/Palestine to Palestinian perspectives that are typically absent from the majority of tours to the region. This case study of dual-narrative tours therefore provides a unique opportunity to address the self-selecting bias, as identified by contact hypothesis and tourism scholars, in order to understand the potential impacts of exposure to marginalized narratives. Findings The findings of this study suggest that while these tours tend to engender increased support for Palestinians over Israelis, their most salient function appears to be the cultivation of empathy for “both sides” of the conflict. Similarly, dual-narrative tours often prompt visitors to understand the conflict to be more complex than they previously thought. In terms of activism, tourists tend to prioritize education-based initiatives in their plans for post-tour political engagement. In addition, a large number of participants articulated commitments to support joint Israeli–Palestinian non-governmental organizations and to try to influence US foreign policy to be more equitable. Originality/value These findings complicate debates within the scholarship on peacebuilding as well as within movements for social justice in Israel/Palestine. While programs that equate Israeli and Palestinian perspectives are often criticized for reinforcing the status quo, dual-narrative tours appear to facilitate nuance and universalism while also shifting tourists toward greater identification with an oppressed population. Together, these findings shed light on the ability of tourism to facilitate positive attitude change about a previously stigmatized racial/ethnic group, as well as the power of contact and exposure to marginalized narratives to inspire peace and justice activism.
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Hen, Meirav, Eran Kraus, and Marina Goroshit. "Ethnic Identity, Multiculturalism, and Their Interrelationships: Differences between Jewish and Arab Students." Multicultural Learning and Teaching 11, no. 1 (March 1, 2016): 9–28. http://dx.doi.org/10.1515/mlt-2013-0016.
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AbstractThe present research investigates the differences in attitudes toward multiculturalism and the level of ethnic identification among Arab and Jewish students in Israel. In addition, ethnic group effects on the relationship between the two variables were examined. Based on a sample of 142 college students, the findings indicated that Arab students showed more positive attitudes toward multiculturalism and a higher level of ethnic identity. Furthermore, the ethnic group had a significant effect on the relationships between ethnic identity and multiculturalism. For Jewish students the effect of ethnic identity on overall multiculturalism was significantly negative, while for Arab students it was positive, but not significant. These findings stress the importance of understanding the college multicultural climate at both interpersonal and institutional levels and of assessing its impact on both dominant and non-dominant culture students.
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Simonstein, Frida, and Michal Mashiach-Eizenberg. "Reprogenetics, Genetic Tools and Reproductive Risk: Attitudes and Understanding Among Ethnic Groups in Israel." Journal of Genetic Counseling 25, no. 1 (June 9, 2015): 127–34. http://dx.doi.org/10.1007/s10897-015-9850-8.
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Shatz, Anat, Leon Joseph, and Liat Korn. "Infants’ Sleep: Israeli Parents’ Knowledge, Attitudes and Practices." Children 8, no. 9 (September 14, 2021): 803. http://dx.doi.org/10.3390/children8090803.
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The purpose of the study was to assess Israeli parents’ knowledge of and attitudes towards practices promoting infants’ safe sleep and their compliance with such practices. Researchers visited the homes of 335 parents in 59 different residential locations in Israel and collected their responses to structured questionnaires. SPSS 25 statistical package for data analysis was used. Attitude scales were created after the reliability tests and scaled means of parental attitudes were compared between independent groups differentiated by gender, ethnicity, and parental experience. A logistic regression was run to predict the outcome variable of babies’ sleep positions. The total knowledge score was significantly higher for women (56.3%) than for men (28.6%; p < 0.001). Arabs were more committed to following recommendations (29.3%) than Jews (26.9%; p < 0.001). Consistent with safe sleep recommendations, 92% of the sampled parents reported avoiding bedsharing and 89% reported using a firm mattress and fitted sheets. The risk of not placing a baby to sleep in a supine position was higher among older parents (adjusted odds ratio—AOR = 0.36, 95%CI 0.16–0.82), smoking fathers (AOR = 2.66, 95%CI 1.12–6.33), parents who did not trust recommendations (AOR = 4.03, 95%CI 1.84–8.84), parents not committed to following recommendations (AOR = 2.83, 95%CI 1.21–6.60), and parents whose baby slept in their room (AOR = 0.38, 95%CI 0.17–0.88). Knowledge of safe sleep recommendations was not associated with actual parental practices. Trust of and commitment to recommendations were positively correlated with safe sleep position practices. It is essential to develop ethnic-/gender-focused intervention programs.
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Heger, Paul. "Patrilineal or Matrilineal Genealogy in Israel after Ezra." Journal for the Study of Judaism 43, no. 2 (2012): 215–48. http://dx.doi.org/10.1163/157006312x637865.
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Abstract In this exploration of rabbinic attitudes toward the patrilineal or matrilineal determination of ethnic identity, the author affirms that Ezra did not introduce the idea of matrilineal identity and that he did not expel non-Israelite women in an effort to ensure racial purity, as some scholars argue. Ezra’s goal in expelling these women and their children, despite the latter’s Jewish identity as the offspring of Jewish fathers, was to reduce pagan influences on the Israelite community by avoiding social contacts with surrounding peoples. While maintaining the patrilineal system, the rabbis determined that in a mixed marriage, children inherit their mother’s ethnicity, irrespective of her faith. This modification of the existing practice was effected in the frame of the rabbinic transition from a general “common-sense” approach to halakic decisions to a “legal sense” conceptualization. Examples from various rules support this thesis; conflicting scholarly opinions on both ethnicity and conversion issues are disputed.
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Ben-Arieh, Asher, Mona Khoury-Kassabri, and Muhammad M. Haj-Yahia. "Generational, ethnic, and national differences in attitudes toward the rights of children in israel and palestine." American Journal of Orthopsychiatry 76, no. 3 (2006): 381–88. http://dx.doi.org/10.1037/0002-9432.76.3.381.
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Ayer, Lynsay, Brinda Venkatesh, Robert Stewart, Daniel Mandel, Bradley Stein, and Michael Schoenbaum. "Psychological Aspects of the Israeli–Palestinian Conflict: A Systematic Review." Trauma, Violence, & Abuse 18, no. 3 (October 27, 2015): 322–38. http://dx.doi.org/10.1177/1524838015613774.
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Despite ongoing local and international peace efforts, the Jews, Arabs, and other residents of Israel and the Palestinian territories (i.e., the West Bank and Gaza) have endured decades of political, social, and physical upheaval, with periodic eruptions of violence. It has been theorized that the psychological impact of the Israeli–Palestinian conflict extends beyond the bounds of psychiatric disorders such as posttraumatic stress disorder (PTSD). Exposure to the ongoing conflict may lead to changes in the way Israelis and Palestinians think, feel, and act; while these changes may not meet the thresholds of PTSD or depression, they nonetheless could have a strong public health impact. It is unclear whether existing studies have found associations between exposure to the conflict and nonclinical psychological outcomes. We conducted a systematic review to synthesize the empirical research on the Israeli–Palestinian conflict and its psychological consequences. As a whole, the body of literature we reviewed suggests that exposure to regional political conflict and violence may have detrimental effects on psychological well-being and that these effects likely extend beyond the psychiatric disorders and symptoms most commonly studied. We found evidence that exposure to the conflict informs not only the way Israelis and Palestinians think, feel, and act but also their attitudes toward different religious and ethnic groups and their degree of support for peace or war. We also found that Palestinians may be at particularly high risk of experiencing psychological distress as a result of the conflict, though more research is needed to determine the extent to which this is due to socioeconomic stress. Our review suggests the need for more studies on the nonclinical psychological aspects of the Israeli–Palestinian conflict as well as for longitudinal studies on the impact of the conflict on both Israelis and Palestinians.
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Spivak-Lavi, Zohar, Ora Peleg, Orna Tzischinsky, Daniel Stein, and Yael Latzer. "Differences in the Factor Structure of the Eating Attitude Test-26 (EAT-26) in Different Cultures in Israel: Jews, Muslims, and Christians." Nutrients 13, no. 6 (May 31, 2021): 1899. http://dx.doi.org/10.3390/nu13061899.
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Background: In recent years, there has been a shift in the clinical presentation and, hence, diagnostic definitions of eating disorders (EDs), reflected in a dramatic change in the diagnostic criteria of EDs in the DSM-5. The Eating Attitudes Test-26 (EAT-26) is currently considered an accepted instrument for community studies of EDs, although it features an inconsistent factorial structure in different cultures. Therefore, it is essential to investigate whether the EAT-26 can still be considered an adequate instrument for identifying the risk of developing EDs in different cultures. The aim of the present study was to examine the construct validity and internal consistency of the EAT-26. Method: The study used exploratory factor analysis (EFA) and confirmatory factor analysis (CFA) among different cultural populations in Israel. Results: Findings indicated different factors in different ethnic groups, most of which do not correspond with the original EAT-26 three-factor structure. Results: The analysis yielded two main factors among Israeli Jews, four main factors among Israeli Muslim Arabs, and three main factors among Israeli Christian Arabs. Conclusion: These findings shed light on cultural factors affecting perceptions of the EAT-26 items. This calls for a reconsideration of the generalization of the original three-factor structure of the questionnaire in different cultures.
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Basman-Mor, Nurit. "Saving Peace Education: The Case of Israel." Higher Education Studies 11, no. 1 (November 30, 2020): 18. http://dx.doi.org/10.5539/hes.v11n1p18.
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In the divided society of Israel, educators committed to the future and the well-being of young people should incorporate peace education in all the dimensions of doing and learning in the educational system. While the formal educational system does not have a peace education policy, throughout the country, many schools undertake diverse practices of peace education. However, these practices have neither succeeded in changing students’ attitudes and emotions about other groups members, nor have they succeeded in transforming conflictual relationships, between different social-ethnic-religious groups, into relationships of trust, understanding, and reciprocity. In this article, I review the accepted practices of peace education and suggest a potential explanation of the failure of these practices. The main purposes of the article are first to argue that many educators, who engage in peace education, aspire to cultivate tolerant, or even pluralistic relationships among the conflicting groups, while not engendering intercultural relationships that might ’endanger’ group identities. The second purpose is to suggest a possible solution, namely, to use humor. Using humor in peace education - in a way that is cognizant of the different cultural sensitivities - might lead to attentive dialogue among the groups and improve peace education’s effectiveness.
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Bodner, Ehud, and Yoav S. Bergman. "The power of national music in reducing prejudice and enhancing theory of mind among Jews and Arabs in Israel." Psychology of Music 45, no. 1 (July 8, 2016): 36–48. http://dx.doi.org/10.1177/0305735616640599.
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Ethnic groups use music to promote in-group favoritism and values, but also to enhance intergroup closeness and understanding. The current study examined whether national music, often used for emphasizing intergroup separateness, can also reduce prejudice and promote theory of mind among two groups in conflict, Jews and Arabs in Israel. More specifically, the study examined whether removing a national song from its conflictual context, and introducing it in a manner which emphasizes out-group familiarity, enhances mentalization and positive attitudes between groups. Arab/Jewish women ( N = 254) were randomly divided into four groups and exposed to one of two types of national Israeli songs, a Holocaust Day song (HDS), which is not associated with the Israeli-Arab conflict, or a Memorial Day song (MDS), which is aired only on days of remembrance for Israel’s fallen soldiers, sung by either a Jewish or an Arab singer. The results demonstrated that exposure to a HDS enhanced theory of mind when it is sung by an Arab singer. Moreover, Arabs who heard the HDS demonstrated reduced prejudice against Jews, when compared with the MDS. The results demonstrate that national songs, which may be the epitome of in-group favoritism, can be used for promoting theory of mind even among adversarial groups.
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Engelberg, Ari. "Religious and Mizrahi Identities in Lehava and in Its Struggle to Maintain the Honor of the Jewish Family." social-issues in israel 30, no. 1 (2021): 35–64. http://dx.doi.org/10.26351/siii/30-1/2.
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Lehava is an extreme right-wing Israeli movement that attracts mostly traditional Mizrahi youth; its stated goal is to combat intermarriage. The article addresses the following questions: What attracts members to the organization? How does it operate? Where is it located within the Israeli ethno-national sphere? And where should it be positioned in a global comparative view? Research methods included participant observation, ethnographic interviews and a survey of social media. It was found that Lehava combines modes of activity typical of Israeli Haredi organizations devoted to combating intermarriage with those of extreme right-wing urban movements. Three dominant discourses were identified among supporters: a militant-nationalist discourse concerning Arab men, a therapeutic discourse used when referring to the members themselves and to the women they are seeking to “save,” and a religious discourse that supports the other two. Attitudes identified among religious Mizrahi Jews in Israel were found to be prominent in Lehava as well. It is also asserted that the organization’s resistance to intermarriage with Arabs can be explained as an attempt to preserve “family honor.” A comparative analysis underscored how the religious and therapeutic discourses, alongside the ethnic identity of members, differentiate Lehava from Western fascist movements and point to affinities with Eastern European and Muslim extremist organizations.
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Devers, Lindsey, Marc Gertz, Nicole Leeper Piquero, and Baruch Kraus. "The Ethnic Typification of Crime and Support for Punitive Attitudes: An Exploratory Analysis of Arabs in Israel." Journal of Ethnicity in Criminal Justice 10, no. 4 (October 2012): 245–66. http://dx.doi.org/10.1080/15377938.2012.722881.
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Ariel, Barak, Ilanit Tobby-Alimi, Irit Cohen, Mazal Ben Ezra, Yafa Cohen, and Gabriela Sosinski. "Ethnic and Racial Employment Discrimination in Low-Wage and High-Wage Markets: Randomized Controlled Trials Using Correspondence Tests in Israel." Law & Ethics of Human Rights 9, no. 1 (May 1, 2015): 113–39. http://dx.doi.org/10.1515/lehr-2015-0003.
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Abstract A rich body of literature on employment discrimination exists. Theoretically, discriminatory practices are explained by taste-based discrimination, differences in the bargaining ability of applicants or statistical discrimination. Global experimental research tends to show significant anti-minority attitudes in the hiring process, specifically at the entry stage into the engagement cycle – when an application and resume are sent to the prospective employer. These field studies often employ “correspondence tests,” in which identical, fictitious resumes are sent to employers with differences only in the racial, gender, religious or national origin of the applicant (e.g., the name of the applicant). Yet, the literature is lacking in at least three areas: First, evidence from correspondence tests has primarily focused on middle-range wage earners, and little research exists on low-wage or high-wage earner positions. Second, research has looked at employment discrimination that excludes certain groups, but has neglected possible prejudice that “locks” such groups into unqualified or underpaid positions. Finally, there may also be a place-based effect – in which diverse communities are less discriminatory than more homogeneous communities, or vice versa. In this paper, we report on two population-level experiments with seven independent correspondence tests that were conducted in the Israel labor market, both designed to fill these three lags in the literature. We tested the likelihood of (a) Israeli-Arab lawyers versus Jewish lawyers being asked to job interviews at Israel’s largest law firms (n = 178); and (b) Mizrahi Jews versus Ashkenazi Jews being asked to job interviews, in any one of the registered security firms (n = 369). We compared which groups are more likely to be called for interviews and then meta-analyzed the results using standardized differences of means. Our findings suggest significant overall employment discrimination against both Arab-Israelis and Mizrahi Jews, whose applications are overall less likely to be both acknowledged by the prospective employers and asked for interview – despite the applicants having identical qualifications. However, we find that the effect in low-wage jobs is conditional on geographic location, with evidence to suggest that in some regions there is no preference toward either ethnicity. We find no support for a locking effect. We discuss the findings in the broader theoretical context, but suggest that a more granular application of the theory is called for, which takes into account community dynamics and the level of localized ethnic integration.
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Mesch, Gustavo S. "Between Spatial and Social Segregation among Immigrants: The Case of Immigrants from the FSU in Israel." International Migration Review 36, no. 3 (September 2002): 912–34. http://dx.doi.org/10.1111/j.1747-7379.2002.tb00109.x.
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Studies on immigrants' residential concentration have reported mixed findings. Some have argued that immigrants' residential concentration is a necessary step in the process of their social integration because there the newcomers find housing and employment opportunities as well as social support. As they learn the language and improve their socioeconomic status, they move to neighborhoods where they share space with the native population. Others have argued that the ethnic neighborhood delays the process of social integration in the new society because it nurtures informal ethnic social networks that provide incomplete information and retard the process of language acquisition. The study reported here investigated the effect of motivations, perceptions of attitudes of the host society, acculturation and socioeconomic factors on immigrants' residential concentration. It also sought to expand previous research by examining the relationship between immigrants' residential concentration and social relationships with nonimmigrants. Data for the study were collected in 1999 through a survey of immigrants from the FSU who had settled in one northern city in Israel after 1989. The results show a negative relationship of socioeconomic status and fluency in Hebrew with the percentage of immigrants residing in a given neighborhood. The higher the socioeconomic status and the more fluent the immigrant in Hebrew, the lower the percentage of immigrants in his or her neighborhood. Immigrants who expressed a proactive motivation for migration resided in neighborhoods with a low percentage of immigrants. Immigrants' residential concentration was not found to be related to the development of social relationships with the local population. The implications of the findings are discussed.
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Jasinskaja-Lahti, Inga, Karmela Liebkind, Gabriel Horenczyk, and Paul Schmitz. "The interactive nature of acculturation: perceived discrimination, acculturation attitudes and stress among young ethnic repatriates in Finland, Israel and Germany." International Journal of Intercultural Relations 27, no. 1 (February 2003): 79–97. http://dx.doi.org/10.1016/s0147-1767(02)00061-5.
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Kaufmann, Dan, Reut Marciano, and Lior Regev. "Same Education, Different Treatment." International Journal for Innovation Education and Research 3, no. 4 (April 30, 2015): 58–73. http://dx.doi.org/10.31686/ijier.vol3.iss4.348.
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In this study we examine employment discrimination against ultra-Orthodox Jewish (Haredi) academic graduates in Israel. During the last decade, attitudes towards higher education and employment within ultra-Orthodox communities in Israel have shifted dramatically, with a growing number of graduates seeking to integrate into the general workforce. During the years 2002-2012, the number of ultra-Orthodox students grew by 1000% and this growth trend is still ongoing. Using questionnaires and interviews, we followed the entire job search process of 492 graduates of the same college, half of them belonging to the ultra-Orthodox community and the other half belonging to the general group. We found that although ultra-Orthodox candidates took longer to find a job, received fewer responses from potential employers, and received fewer invitations for job interviews, they experienced a similar level of job acceptance after being interviewed. We argue that personal interaction between employers and candidates can overcome initial negative biases. Policies encouraging direct communication between minorities/immigrants and the general population may thus have positive influence on the job search process. The conclusions of this study may be applied to other minority groups who share the same language with the general population such as second generation immigrants or other ethnic minorities.
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Elhoashlla, Yones, Roni Peleg, David Segal, and Yulia Treister-Goltzman. "Knowledge and Attitudes of Pregnant Women in Southern Israel Toward Genetic Counseling in Two Different Ethnic Communities: Jewish and Bedouin Women." Population Health Management 23, no. 1 (February 1, 2020): 102–3. http://dx.doi.org/10.1089/pop.2019.0085.
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Gatti, Nicoletta. "Identity and Nation-Building: Intercultural Reading of Isaiah 56–66 in the Ghanaian Context." Mission Studies 38, no. 2 (September 28, 2021): 256–77. http://dx.doi.org/10.1163/15733831-12341793.
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Abstract The worrisome growth of nationalism and ethnicism worldwide emphasizes the distance between state and nation, geographical borders, and the sense of a shared common project, which is at the heart of nation-building. The problem is not new, as the ancient writings of Israel testify. The question of what constitutes Israelite identity is central to post-exilic books, where exclusive-isolationistic and inclusive attitudes are clearly contraposed. Against this background, the paper explores the relationship between identity construction and nation-building, through an intercultural reading of Isaiah 56–66. Furthermore, it examines the relevance of the literary unit for contemporary Ghanaian society where ethnic divisions seem to compromise nation-building and development. The text challenges Ghanaian Christians to employ a language of inclusion; to recognize the ‘other’ as a specific message of God; to go beyond accidental attributes such as ethnicity, gender, or race, to discover the image and likeness of God reflected in her/his countenance.
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Stoessel, Katharina, Peter F. Titzmann, and Rainer K. Silbereisen. "Young Diaspora Immigrants’ Attitude and Behavior Toward the Host Culture." European Psychologist 17, no. 2 (January 2012): 143–57. http://dx.doi.org/10.1027/1016-9040/a000113.
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Positive attitudes toward contact with members of the host culture, host-culture language usage, and social relations with natives are frequently used criteria for assessing immigrants’ host-culture participation. Precursors of these criteria are, however, rarely studied, especially from a longitudinal perspective. We expected that a strong identification with the host culture or the culture of origin would be associated with higher or lower host-culture participation, respectively, and were able to test these assumptions longitudinally. Study 1 utilized a sample of 376 ethnic German adolescents who had repatriated from Russia to Germany. Over four annual waves, the adolescents reported their identification with being “German” and “Russian,” their attitude toward host-culture contact, frequency of host-culture language usage, and the share of natives in their peer network. Growth curve modeling revealed that level and change of identification with being “German” related positively to level and change of host-culture participation, whereas level and change of “Russian” identification related negatively. Study 2 utilized a sample of 549 Russian-Jewish immigrants to Israel, who reported identification at Wave 1 and host-culture participation in three annual assessments. Results basically resembled those of Study 1. Findings from both studies underscore the importance of cultural identification for immigrants’ successful acculturation into the host culture. However, results also revealed between-country differences with regard to level of cultural identification and the relation between identification with the host culture and culture of origin.
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Harris, Elizabeth J. "Utilizing the Theology of Religions and Human Geography to Understand the Spatial Dimension of Religion and Conflict." Religions 13, no. 6 (May 30, 2022): 496. http://dx.doi.org/10.3390/rel13060496.
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This paper argues for an interdisciplinary approach within the study of religion and conflict. Using a religious studies framework, it demonstrates that tools from human geography, peace studies, and the theology of religions can be used to shed light on the intractability of conflicts where religion is not “innocent”. Within human geography, the spatial dimension of individual and communal identity, most particularly the concept of “mythical space”, can illuminate the non-empirical, affective factors that condition attitudes to religious and ethnic others. Similarly, within the theology of religions, the typology of exclusivism, inclusivism, and pluralism can aid understanding of tendencies within all human communities, religious and non-religious, when faced with perceived threats from significant others. Two case studies, Sri Lanka and Israel/Palestine, are examined through this interdisciplinary approach, using illustrative “moments” within each conflict. Both highlight the affective power of primal imaginaries that are informed by narratives about religion, land, and identity. Without dismissing the importance of political and economic factors in the arising of conflict, this paper argues that it is not enough to analyse these factors alone. Other disciplines are necessary and this paper argues for two important examples: human geography and the theology of religions.
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Katulski, Jakub. "Liberalna czy nieliberalna? Percepcja izraelskiej demokracji przez Unię Europejską." Kultura i Edukacja 135, no. 1 (March 31, 2022): 219–35. http://dx.doi.org/10.15804/kie.2022.01.11.
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Liberal democracy perspective dominates the perception of actors and partners in the foreign relations of European Union. This stems from the declared fundamental values of the Union: respect for human dignity and human rights, freedom, democracy, equality and the rule of law. This also influences the judgment of Israel, who connected to the EU with cooperation but also criticised for its attitude towards the Israeli-Palestinian conflict. Liberal democracies not only allow their citizens to exercise their right to vote but also guarantee a degree of protection from the state to all political life participants, maintain plurality, respect religious, ethnic and other minorities. Israel presents itself as a liberal democracy, therefore it seems important to verify if this view is shared by the European Union. The Union, member states and politicians in their documents or during the debates judge such aspects of Israeli politics as the occupation of West Bank, Golan Heights and East Jerusalem, settlements in the occupied territories, policies towards minorities, non-government organizations, oftentimes taking a critical stance towards Israeli actions. This may indicate that, despite Israel being a close political and economical partner, it still does not comply with the fundamental values and leaves something to be desired.
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Krylov, A. V. "The role of the religious factor in political processes in Israel." Journal of International Analytics, no. 1 (March 28, 2016): 98–108. http://dx.doi.org/10.46272/2587-8476-2016-0-1-98-108.
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This article studies the influence of religion on political and social processes in Israel. Modern Israel is a complicated multi-ethnic and multi-religious society. Israel is home to over 8 million people and approximately a quarter of its citizens are non-Jews (Muslim Arabs and Christian Arabs, Druze, Bedouins, Circassians and etc.). In spite of the fact that the Israeli system of law provides “the complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex”, many Arabs and other non-Jews citizens of the State are not really integrated into Israeli society and do not feel themselves full citizens of the State that seeks to position itself exclusively as a «Jewish State».In addition the tension between Israel’s Middle Eastern and European identities is personified in the contradictions between Ashkenazim and Sephardim. There are also religious differences between Jews who identify themselves with the ultra-Orthodox, religious nationalists (so called “Hardelim” - an acronym of two words in Hebrew – “Hared” (ultra-orthodox) and “Leumi” (nationalist)), traditionalists and secular Jews. The article notes that the current «Likud» government supported by the religious parties actually strengthens the tendency to clericalization of Israeli political and social life.The author also makes an attempt to understand and analyze the basic historical, philosophical and religious aspects of the National-Religious trend in Israeli politics. This trend turned into a powerful force after a Jewish religious fanatic Yigal Amir had killed Prime Minister Yitzhak Rabin in 1995.The research reveals the forms and methods, aims and objectives of the Israeli official settlement policy, determines the attitude of the religious parties and groups towards the settlement movement and indicates a negative influence of the settlement factor on the Israeli-Palestinian negotiating process and political situation in the Middle East as well.
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Bizman, Aharon, Yehuda Amir, and Paul Malka. "Effect of the Commander's Ethnic Origin on Ethnic Attitudes of Israeli Soldiers1." Journal of Applied Social Psychology 22, no. 7 (April 1992): 583–97. http://dx.doi.org/10.1111/j.1559-1816.1992.tb00991.x.
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Sperling, Daniel. "“Like a Sheriff in a Small Town”: Status, Roles, and Challenges of Ethics Committees in Academic Colleges of Education." Journal of Empirical Research on Human Research Ethics 16, no. 3 (March 30, 2021): 290–303. http://dx.doi.org/10.1177/15562646211005253.
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In recent years, Research Ethics Committees in academic colleges of education have constituted to review research proposals in the field of education. Yet, little is known about their work, composition, challenges, and relationships with external partners. This study explores the views and attitudes of 13 members and chairpersons of Research Ethics Committees in colleges of education in Israel, and two policy makers at the Ministry of Education about their roles, responsibilities, challenges, and limitations. Findings revealed an instrumental attitude towards the ethics committee. Committees are perceived as supportive rather than enforcing. Interviews shed light on the complex relationships between committee members, college lecturers/researchers, ethics regulators, and academic management. Moreover, the findings emphasized the lack of formal training and broad discussion on ethics. The study calls for strengthening committees’ raison d'être and the internalization of ethics among committee members, researchers, and lecturers in the field of education.
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Katz, Yaacov J. "Conservatism of Israeli Junior High School Students: Interethnic Differences." Psychological Reports 65, no. 2 (October 1989): 635–41. http://dx.doi.org/10.2466/pr0.1989.65.2.635.
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The aims of the study were (a) to establish the factor structure characterizing Israeli junior high school students of Western and Oriental ethnic origin on the Children's Scale of Social Attitudes, (b) to compare the Israeli factor structure with those for school children from other societies, and (c) to examine whether the Israeli school children's factor structure resembled those for Israeli adults as well as for adults from other societies. Analysis indicated that Israeli junior high school children from both Western and Oriental ethnic groups were characterized by similar factors of general conservatism, namely, Religion, Antihedonism, and Punitiveness, although the Orientals were more conservative on these factors than the Westerners. In addition, the present factor structure resembled those for groups of school children as well as adults from other societies, reconfirming that factors of general conservatism have cross-cultural validity.
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Wagner, Nurit, and Ilana Ronen. "Ethical Dilemmas Experienced By Hospital and Community Nurses: an Israeli Survey." Nursing Ethics 3, no. 4 (December 1996): 294–303. http://dx.doi.org/10.1177/096973309600300403.
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The objective of this survey was to assess the extent to which nurses encounter and identify dilemma-generating situations in the light of the publication and circulation of the Israeli code of ethics for nurses in 1994. The results are being used as a basis for a programme aimed at promoting nurses' decision-making skills in coping with ethical dilemmas. In this era of major advances in medicine, the nurse's role as the protector of patient rights may bring about conflicts with physicians' orders, with institutional policies, or with patients' families. Nurses will then become confronted with ethical and moral dilemmas. A nationwide survey was carried out to identify and describe the ethical conflicts with which nurses in Israel are confronted in the course of their work. A third of the enumerated dilemmas were encountered by more than 50% of the nurses. The major determinant influencing encounters with dilemmas, as perceived by the participating nurses, was their work setting, namely, the hospital versus the community. It was shown that nurses seek support mainly among their peers, they are barely familiar with the Israeli Code, and they consider their own families as the predominant factor in shaping their ethical attitudes.
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Shachar, Rina. "The attitudes of Israeli youth towards inter‐ethnic and intra‐ethnic marriage: 1975 and 1990." Ethnic and Racial Studies 16, no. 4 (October 1993): 683–95. http://dx.doi.org/10.1080/01419870.1993.9993803.
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Milman, Ady, Arie Reichel, and Abraham Pizam. "The Impact Of Tourism On Ethnic Attitudes: The Israeli- Egyptian Case." Journal of Travel Research 29, no. 2 (October 1990): 45–49. http://dx.doi.org/10.1177/004728759002900207.
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Dori, Nitsa. "The Reflection of the Ethnic Ethos in the Shaping of Mizrahi Female Characters, in the Light of the Literary Criticism of Yaakov Churgin’s Books – Sipurim (1928), Alumot (1957), and Yalkut Sipurim (1981)." International Journal of Social Science Studies 8, no. 2 (January 21, 2020): 24. http://dx.doi.org/10.11114/ijsss.v8i2.4694.
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This article suggests taking a close look at the stories of Eretz-Israel author Yaakov Churgin (1899 – 1990) as a hybrid system of identities, that is ambivalent and unclassified, that can also fit stories about Jews of Ashkenazic origin as they were portrayed in the stories of the Jewish shtetls by authors such as Shalom Aleichem, Dvora Baron, Isaac Bashevis Singer, and Shay Agnon, while identifying the similarity between secular or enlightened Orientalism’s attitude to traditional or religious society, and Ashkenazic Orientalism’s attitude to the Mizrahi Jews in Eretz-Israel. The article will also suggest a new diachronic examination of the literary criticism regarding Churgin’s writing in its ethnic context, that will review the primary criticism over the years and address the characteristics of this criticism in light of the changes over the years.
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Kulik, Liat. "Intrafamiliar Congruence in Gender Role Attitudes and Ethnic Stereotypes: The Israeli Case." Journal of Comparative Family Studies 36, no. 2 (May 1, 2005): 289–303. http://dx.doi.org/10.3138/jcfs.36.2.289.
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Tabak, Nili, and Meirave Ozon. "The Influence of Nurses’ Attitudes, Subjective Norms and Perceived Behavioral Control on Maintaining Patients’ Privacy in a Hospital Setting." Nursing Ethics 11, no. 4 (July 2004): 366–77. http://dx.doi.org/10.1191/0969733004ne709oa.
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The research reported in this article examined the influence of nurses’ attitudes, subjective norms and perceived behavioral control on maintaining patients’ privacy during hospitalization. The data were gathered from 109 nurses in six internal medicine wards at an Israeli hospital. The research was based on the theories of reasoned action and planned behavior. A positive and significant correlation was shown between nurses’ attitude to promoting and maintaining patient privacy and their planned behavior, while perceived behavioral control was the best variable for predicting the nurses’ behavior. Better educated nurses believed that they had fewer resources and anticipated more obstacles in acting to promote and maintain patient privacy. This research adds a new dimension to what is already known about nurses’ attitudes to maintaining patients’ privacy, nurses’ planned behavior and their actual behavior. The practical implications of the findings are the identification of factors that influence the attitudes and behavior of nursing staff, which, in turn, will enable allocation of resources for solving difficulties and removing obstacles. The results will allow the formulation of educational programs to guide staff and also the application of policies based on both patient and nursing staff needs.
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Bartal, Israel. "Back to the Post-Communist Motherlands." Nordisk judaistik/Scandinavian Jewish Studies 31, no. 1 (May 18, 2020): 52–64. http://dx.doi.org/10.30752/nj.86216.
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This article presents some of the personal observations of a veteran Israeli scholar whose long-years' encounters with the 'real' as well as the 'imagined' eastern Europe have shaped his historical research. As an Israeli-born historian of Polish-Ukrainian origin, (the so-called 'second generation') he claims to share an ambivalent attitude towards his countries of origin with other fellow- historians. Jewish emigrants from eastern Europe have been until very late in the modern era members of an old ethno-religious group. One ethnos out of many in a diverse multi-ethnic environment, whose demographic core survived and flourished for centuries in the old places. Several decades of social, economic, and political upheavals exposed the Jewish population to drastic changes. These changes lead several intellectuals who left their home countries to look back at what have happened as both involved actors, and distant observers. Israeli historians of east European origin found themselves confronted with a crucial question: in what way the past in the Old Country connected (if at all) to the history of Israel. Following some 40 years of academic career in the field of eastern European Jewish history, it is claimed that until the collapse of the Soviet Union, the image of eastern Europe that runs through the Israeli historical research has been shaped in large part by members of the different generations of emigrants, outside of eastern Europe. The renewed direct contact after 1989 caused a dramatic change: within a few years, Israeli historians were examining archives and libraries throughout eastern Europe. After seven decades of isolation between the Israeli historian and the primary sources necessary to his/her research in the archives, the new wave of documents was celebrated in Israeli Universities. Yet far more influential was the revolution prompted in 1989 on the historical perspective from which Israeli historians could now examine the Jewish past. What happened in 1989 has seemed, to some Israeli historians, a breaking point marking the end of the eastern European period in the course of Jewish history. The article concludes with some thoughts on a new historical (Israeli) perspective. A one that fits a time when hundreds of thousands of immigrants from what was the largest eastern-European Jewish collective in the world inhabit a remote Middle Eastern nation-state.
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Barnoy, Sivia, Malka Ehrenfeld, Rina Sharon, and Nili Tabak. "Knowledge and attitudes toward human cloning in Israel." New Genetics and Society 25, no. 1 (April 2006): 21–31. http://dx.doi.org/10.1080/14636770600603360.
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Rouhana, Nadim N., and Nimer Sultany. "Redrawing the Boundaries of Citizenship: Israel's New Hegemony." Journal of Palestine Studies 33, no. 1 (2003): 5–22. http://dx.doi.org/10.1525/jps.2003.33.1.5.
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This article focuses on the development since the second Palestinian intifada of a new consensus in Israeli Jewish society with regard to the Arab minority, which the authors call "the New Zionist Hegemony." After describing the attitudes and beliefs undergirding the new consensus, the article focuses on four areas in which it manifests itself: legislation, government policies, public opinion, and public discourse. The result of the new policies is to change the meaning of citizenship for non-Jews in an ethnic Jewish state.
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BEN-NUN BLOOM, PAZIT, GIZEM ARIKAN, and MARIE COURTEMANCHE. "Religious Social Identity, Religious Belief, and Anti-Immigration Sentiment." American Political Science Review 109, no. 2 (April 23, 2015): 203–21. http://dx.doi.org/10.1017/s0003055415000143.
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Somewhat paradoxically, numerous scholars in various disciplines have found that religion induces negative attitudes towards immigrants, while others find that it fuels feelings of compassion. We offer a framework that accounts for this discrepancy. Using two priming experiments conducted among American Catholics, Turkish Muslims, and Israeli Jews, we disentangle the role of religious social identity and religious belief, and differentiate among types of immigrants based on their ethnic and religious similarity to, or difference from, members of the host society. We find that religious social identity increases opposition to immigrants who are dissimilar to in-group members in religion or ethnicity, while religious belief engenders welcoming attitudes toward immigrants of the same religion and ethnicity, particularly among the less conservative devout. These results suggest that different elements of the religious experience exert distinct and even contrasting effects on immigration attitudes, manifested in both the citizenry's considerations of beliefs and identity and its sensitivity to cues regarding the religion of the target group.
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Tal, Alon, and Miriam Billig. "The Impact of Visits to Dryland Forests on Environmental Outlook: Results from a National Survey." Forests 11, no. 8 (August 10, 2020): 872. http://dx.doi.org/10.3390/f11080872.
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The effect of visits to the country’s forests on environmental perspectives and commitments was assessed in a national survey of the Israeli public. As a highly urbanized country, visits to the country’s dryland forests constitute an important national pastime across ethnic lines. We evaluated the impact that forest visitation had on the attitudes and perspectives of the visitors. A strong correlation was found between the frequency of visits to forests by individuals and a range of pro-environmental and pro-conservation sentiments. Of particular interest was the response of Israel’s Arab citizens. Not only do Israeli Arabs visit forests more frequently, but they also support environmental policy positions more avidly than do Jewish citizens. The article argues that increasing accessibility to forests and natural sites by expanding public transportation lines should constitute an important component in conservation strategies.
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Nitza Davidovitch, Nitza, and Eyal Lewin. "The Polish-Jewish Lethal Polka Dance." Journal of Education Culture and Society 10, no. 2 (September 2, 2019): 15–31. http://dx.doi.org/10.15503/jecs20192.15.31.
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Aim. This paper analyses the inherent paradoxes of Jewish-Polish relations. It portrays the main beliefs that construct the contradicting narratives of the Holocaust, trying to weigh which of them is closer to the historic truth. It seeks for an answer to the question whether the Polish people were brothers-in-fate, victimized like the Jews by the Nazis, or if they were rather a hostile ethnic group.
Concept. First, the notion of Poland as a haven for Jews throughout history is conveyed. This historical review shows that the Polish people as a nation have always been most tolerant towards the Jews and that anti-Semitism has existed only on the margins of society. Next, the opposite account is brought, relying on literature that shows that one thousand years of Jewish residence in Poland were also a thousand years of constant friction, with continuous hatred towards the Jews. Consequently, different accounts of World War II are presented – one shows how the Polish people were the victims, and the others deal with Poles as by-standers and as perpetrators.
Results and conclusion. Inconsistency remains the strongest consistency of the relations between Jews and Poles. With the unresolved puzzle of whether the Polish people were victims, bystanders or perpetrators, this paper concludes with some comments on Israeli domestic political and educational attitudes towards Poland, that eventually influence collective concepts.
Cognitive value. The fact that the issue of the Israeli-Polish relationship has not been deeply inquired, seems to attest to the reluctance of both sides to deal with what seems to form an open wound. At the same time, the revival of Jewish culture in Poland shows that, today more than ever, the Polish people are reaching out to Israelis, and are willing to deal with history at an unprecedented level. As Israelis who wish to promote universal values, a significant encounter with the Polish people may constitute a door to acceptance and understanding of others. Such acceptance can only stem from mutual discourse and physical proximity between the two peoples.
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Wolkinson, Benjamin W., and Edilberto F. Montemayor. "Inter-ethnic coexistence in Israeli plants: the job experiences and attitudes of Arab and Jewish workers." Ethnic and Racial Studies 21, no. 3 (January 1998): 529–44. http://dx.doi.org/10.1080/014198798329937.
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Noble, Anita, Kay Engelhardt, Mona Newsome-Wicks, and Anna Woloski-Wruble. "CULTURAL COMPETENCE AND ETHNIC ATTITUDES OF ISRAELI MIDWIVES CONCERNING ORTHODOX JEWISH COUPLES IN LABOR AND DELIVERY." Journal of Midwifery & Women's Health 50, no. 5 (September 10, 2005): 441. http://dx.doi.org/10.1016/j.jmwh.2005.04.018.
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Levin, Lia, and Talia Schwartz-Tayri. "Attitudes towards poverty, organizations, ethics and morals: Israeli social workers’ shared decision making." Health Expectations 20, no. 3 (June 7, 2016): 448–58. http://dx.doi.org/10.1111/hex.12472.
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Shapira, Anita. "The Bible and Israeli Identity." AJS Review 28, no. 1 (April 2004): 11–41. http://dx.doi.org/10.1017/s0364009404000030.
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ldquo;In our two thousand years of exile, we have not totally lost our creativity, but the sheen of the Bible dulled in exile, as did the sheen of the Jewish people. Only with the renewal of the homeland and Hebrew independence have we been able to reassess the Bible in its true, full light,” Israel's first Prime Minister, David Ben-Gurion, wrote in 1953. This statement illustrates several core attitudes of the Jewish national renaissance movement towards the Bible. Ben-Gurion depicted a direct relationship between the state of the Jewish people and the status of the Bible: The two rose and fell together. His words are reminiscent of philosopher Martin Buber, Revisionist leader Zeءev Jabotinsky, and others, all of whom postulated a symbiotic relationship between the Jewish people and the land of Israel: “Just as the Jewish people need the land to live a full life, so the land needs the Jewish people to be complete” wrote Buber. The Bible, according to Ben-Gurion, was the third component of the Jewish “holy trinity” of people, land, and book. It served as testimony of Jewish national life in the land of Israel in former times, as a blueprint for reestablishing this way of life, as proof of a glorious past and promise for the future. It nurtured a national romanticism and both inspired and buttressed universal ideas; it was the bedrock of myth and epos, of earthliness and valor, and also of a system of ethics and faith that rein in and restrain muscle and brawn. It was paradoxical proof of both Jewish uniqueness and Jewish similitude, “like all the nations” (I Samuel 8:5); “materialism” and “spirituality”; historical continuity and historical severance between the people and the land.
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Enosh, Guy, Hani Nouman, and Chana Schneck. "Child’s Religiosity, Ethnic Origin, and Gender: A Randomized Experimental Examination of Risk Assessment and Placement Decisions in Cases of Ambiguous Risk to Children From Low SES Families." Research on Social Work Practice 29, no. 7 (November 12, 2018): 766–74. http://dx.doi.org/10.1177/1049731518810795.
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Social workers are called upon as expert witnesses to assess risk to children and recommend interventions. It is hypothesized that risk assessments and decisions are influenced by the risk-to-child as well as personal attitudes and biases. We examined the role of the ethnic origin, religiosity, and child gender on assessments and recommendation. Methods: The current study used a survey-based balanced crossover experimental design. One hundred and twenty Israeli social workers responded to case descriptions of ambiguous risk cases of children from low socioeconomic status families. Design was based on eight vignettes. Manipulated factors included child’s gender, family religiosity, and ethnic origin. Participants assessed the child risk level and reported placement recommendation. Results: Male, ultraorthodox-Jewish child of Mizrahi origin had higher likelihood for risk assessment. Risk assessment predicted placement recommendation. Implications: Social workers tend to perceive child’s male gender, ultrareligiosity, and Mizrahi origin as risk factors. Such cultural biases indirectly affected the placement recommendation. Awareness of social workers regarding these potential biases may reduce the influence of heuristics on the professional decision-making process.