PEOPLE OF GOD,CHILDREN OF HAM

Taxonomies inherited from the nineteenth century have shaped the discourse surrounding the racial identity and supposed roots of Ethiopian immigrants to Israel. Through their interactions with just a few colonial actors, some of whom were Christian missionaries, others who were Jewish Zionists, a small group of young Falashas developed an elite status in Ethiopia as the true lost Jews in Africa. While most historians specializing in the history of Ethiopia do not believe the Beta Israel are a “lost tribe” of the ancient Israelites, Ethiopian immigrants have altered their self‐conceptions over the past hundred years and come to see themselves as both black and Jewish. This essay offers an alternative reading of the Beta Israel narrative, and asserts that the transformation of their social identities are embedded in a political process of racialization tied to racial ideology, and both secular and religious institutions and the State. In the process of incorporation into western society, their social identities have been transmogrified from religious others in Ethiopia to co‐religionists yet racial others in Israel.     

Acculturation orientations towards Israeli Arabs and Jewish immigrants in Israel

The State of Israel can be characterized as having two integration policies: an assimilationist one towards “valued” Jewish immigrants and a somewhat ethnist one towards its “devalued” national minority, namely Israeli Arabs. Using the Host Community Acculturation Scale (HCAS), this study explored Jewish undergraduate (N = 153) acculturation orientations towards “valued” Jewish immigrants of Russian and Ethiopian background and towards “devalued” Israeli Arabs. Results showed that Jewish undergraduates mainly endorsed the integrationism and individualism acculturation orientations towards Jewish immigrants. However, they were more segregationist and exclusionist towards Israeli Arabs than towards Jewish immigrants of Russian and Ethiopian background. Assimilation was weakly endorsed towards both Jewish immigrants and Israeli Arabs. Based on an extensive questionnaire, multiple regression analyses showed that each acculturation orientation had a distinct psychological profile. The integrationism and individualism orientations were endorsed by undergraduates who were tolerant towards ethnic diversity, felt secure personally, culturally, and militarily, and did not endorse the social dominance orientation (SDO). In addition to not feeling threatened by the presence of Israeli Arabs, integrationists and individualists were identified as secular Israelis and Labour Party sympathizers rather than as religious Jews. In contrast, the assimilationism, segregationism, and exclusionism orientations were endorsed by undergraduates who felt insecure personally, religiously, culturally, and militarily, who tended to be less tolerant towards ethnic diversity, and who were more prone to endorse the SDO. In addition to feeling threatened by Israeli Arabs, they avoided close relations with Russian and Ethiopian immigrants. Segregationists and exclusionists were identified mainly as Jewish nationals. Orthodox Jews, and as Likud Party sympathizers. Exclusionists were distinctive in also feeling threatened by the presence Jewish immigrants of Russian and Ethiopian background. While taking into consideration the context of intergroup relations in Israel, results are discussed using the Interactive Acculturation Model (Bourhis, Moïse, Perreault, & Senecal, 1997).     

Tel Aviv Mizrah

Before immigrating to Israel, first-generation Iraqi Jews were deeply attached to their identity as Mizrahi Jews. Their mother tongue was Arabic and they had grown up in an oriental environment. Therefore, it was not easy for them to adopt the Euro-Israeli identity that the dominant Ashkenazi-European stratum in Israel compelled them to accept. Despite strong Westernizing tendencies in Israeli society, the first generation of Iraqi Jewish immigrants maintained strong links to the Iraqi customs and traditions they had acquired in Iraq, particularly with regard to the musical folklore and oriental cuisine. On the other hand, second-generation Iraqi Jews were more familiar with Israeli society than their parents; they grew up in Israel and learned Hebrew in Israeli schools along with Ashkenazi Jews and other ethnic groups. This paper establishes connections between the historical realities of Iraqi Jewish immigrants and the literary representation of their world in the trilogy Tel-Aviv Mizrah (Tel Aviv East) written in 2003 by the Iraqi Jewish author Shimon Ballas, through a comparison of Ballas's literary vision with the historical realities of Iraqi Jewish identity in Israel over the course of two generations.     

BETWEEN THE HAMMER OF THE RELIGIOUS ESTABLISHMENT AND THE ANVIL OF THE ETHNIC COMMUNITY

This article examines the ambivalent status of rabbis of communities of Ethiopian immigrants who serve within the framework of the religious establishment in Israel. On the one hand, they function in their communities as spiritual leaders who are committed to Jewish law and act as representatives of the religious establishment. On the other, they belong to an excluded ethnic community which perceives them as traitors. Our findings indicate that the marginal status of the Ethiopian rabbis prevents their inclusion and strengthens components of their ethnic identity. Thus, diverse behaviour patterns and various syncretic combinations between religious and cultural elements have been created in their identity.     

Cyberbullying in a diverse society: comparing Jewish and Arab adolescents in Israel through the lenses of individualistic versus collectivist cultures

The purpose of this study was to examine the differences in cyberbullying (bystanders, victims, bullies) between Jewish and Arab adolescents in Israel. The findings could uncover critical implications for children, educators, and policymakers for understanding Cyberbullying in a diverse society. In particular, the differences in cyberbullying between collective and individualistic societies and the effect of gender bias on the likelihood of engaging in cyberbullying. Two cultural contexts in Israel were explored: one representing a collectivist orientation (Arab-Muslim and Arab-Christian culture), the other representing a more individualistic orientation (Jewish culture). The study included 901 junior high and high school students (501 Jewish-Israelis and 400 Arab–Israelis), which filled in an online cyberbullying survey. Findings revealed that Jewish adolescents reported being cybervictims and cyberbystanders more than Arab adolescents, yet contrary to expectation, Arab adolescents reported being cyberbullies more than Jewish adolescents. Contrary to expectation, no gender differences in being a bully were found among Jewish adolescents, while among Arab adolescents, girls reported higher bullying than boys. The cultural difference was significant among girls, revealing that Jewish girls were higher than Arab girls on bystanding and victimization, yet Arab girls were higher than Jewish girls on bullying in cyberspace. The cultural difference was not significant among boys. Using online communication as a theoretical framework, this study observed aspects of cyberbullying in the diverse and multicultural society of Israel through the lenses of individualistic versus collectivist cultures. The findings and their implications are further discussed and shed more light on cyberbullying in a diverse and multicultural society.     

From landsmanshaften to vinkln: Mediating community among Yiddish speakers in America

Vinkln (“corners”) in America have spread since the 1970s as an organizational strategy by Yiddish-speaking, non-pietistic, East European Jewish immigrants, many of whom have a Holocaust experience. The vinkln provide a privatized, immersive experience for Yiddish language and culture as a way to offer community identity to Yiddish speakers within the wider Jewish community. They arose out of landsmanschaften, or “hometown associations,” in the early twentieth century, but the vinkln function to ritually reproduce culture rather than offer mutual aid based on old-country affiliation. Although secularized, the organized social structure and performed communication of the vinkln invoke rituals and roles of Jewish religious services from traditional community experience. They displace old-country affiliations with pronounced loyalties to Israel and America, although the location of Yiddish in performance is often centered in Poland. The vinkln mediate community by suggesting cultural reproduction even as the bonds of language and society among Yiddish speakers are weakening. Its symbols and associations are restricted to an elderly age cohort, and therefore not likely to perpetuate the very culture that its organizers purport to preserve. It is differentiated from other structures of Yiddish conservation and appreciation such as Internet networks and community center conversation groups. This revised version was published online in June 2006 with corrections to the Cover Date.     

What does integration mean? social insertion of Russian immigrants in Israel

This article is an effort to refine current understanding of social integration in the context of repatriate migration. The empirical basis for this analysis is a recent survey in a national sample of post-1990 Russian Jewish immigrants to Israel that examined the pace and determinants of their integration and acculturation. The proposed analytical framework in based on the four main indicators of integration among educated first-genaration immigrants: (a) the improving command of the host language and emerging bilingualism; (b) skilled occupation in the mainstream economy; (c) diversification of immigrants’ informal networks to include members of the host society; and (d) shifts in the cultural and media consumption from coethnic (i.e., Russian-based) to the mainstream (i.e., Hebrew/English-based) products. The study helps to sketch social profiles of the immigrants prone to social integration versus separatism; it also taps into the issue of cultural contact between the newcomers and non-immigrant Israelis measured on both sides of theencounter.     

Environmental influences on perceptual and motor skills of children from immigrant Ethiopian families

The purpose of this study was to examine environmental influences on perceptual and motor skills of children from immigrant Ethiopian families in Israel in comparison with those of Israeli-born children. The subjects were divided into groups based on age (6- to 8-yr.-olds and 10- to 12-yr.-olds) and length of time in Israel. The results of this study show that the perceptual and motor performance of 6- to 8-yr.-old, less recent Ethiopian immigrants is similar to that of the recent Ethiopian immigrants of the same age. A difference exists between those two groups and the Israeli-born children of the same age. In the 10- to 12-yr.-old age group, there is a marked difference between the performance of the two groups of Ethiopian immigrants. The difference between the less recent immigrants and the Israeli-born children is smaller for most tasks; however, the less recent immigrants' performance is still poorer than that of the Israeli children. These results are compatible with those of other studies describing the difficulties encountered by children who had not studied in formal educational settings and those who have had that experience.     

Coping strategies of Ethiopian immigrants in Israel: Association with PTSD and dissociation

Finklestein, M., Laufer, A. & Solomon, Z. (2012). Coping strategies of Ethiopian immigrants in Israel: Association with PTSD and dissociation. Scandinavian Journal of Psychology 53, 490–498. The aim of this study was to examine the relations between coping strategies, posttraumatic stress disorder (PTSD), and dissociation among Jewish Ethiopian refugees in Israel (following exposure to pre‐, peri‐ and post‐migration stressful events). Method: A random sample (N = 478) of three waves of refugees took part in the research (N = 165; N = 169; N = 144). Religiosity, coping strategies, stressful and traumatic events, pre‐ and peri‐ migration, post‐migration difficulties, posttraumatic symptoms, and dissociation were assessed. Results: A significant relationship was found between PTSD symptoms and avoidance coping over and above immigration wave and traumatic events. Dissociation was positively associated with passivity and antisocial coping and negatively associated with social joining and level of religiosity, over and above immigration wave and traumatic events. The findings are discussed in the light of the coping strategies employed by Ethiopian refugees.     

Arnold W. Brunner and the new classical synagogue in America

Arnold W. Brunner (1857–1925), Albert Kahn (1869–1942), and other Jewish architects played an important role in reviving the classical style for American synagogue design at the turn of the twentieth century, putting their stamp on American Jewish identity and American architecture. The American-born Brunner was the preferred architect of New York’s Jewish establishment from the 1880s until his death. He adopted the classical style with his third New York synagogue, Congregation Shearith Israel, dedicated in 1897, and then championed the style in his extensive public writing about synagogue design. The classical style was subsequently widely accepted nationally by Reform congregations, especially in the South and Midwest. Classicism was a mediating device, and served as a new emblem of religious and civic identity. Mixing a variety of architectural and cultural traditions, Jewish architects and their patrons created a bridge between Judaism—or Jewishness—and Americanism.     

Globalization or indigenization: New alignments between knowledge and culture

The pace, shape and meaning of development are cultural phenomena—fundamentally driven by the meanings people ascribe to their action, to the symbols they aspire to, and by the wider values contexts within which they are acting. However, people participating within the development process continuously confront a tension between the assertion of the cultural meanings of the local known social world and the assertion of the meanings of an idealized largely unknown social world that stretches beyond immediate experience, and that is particularly represented in commodity symbols and media images. Tension is therefore between indigenization or globalization. The product, greater valence of indigenization or globalization, results from the alternative ways in which tension between the two domains is resolved. In the modern social world access to knowledge, as well as the impact of knowledge embodied within technological artifacts, are key drivers in both the level of participation in development and the level of colonization of indigenized meanings by globalized frameworks of understanding. The current paper therefore focuses on the role of knowledge within the interactions between globalization and indigenization. The paper demonstrates that the general trend of development during the last half of the twentieth century has driven cultural change towards more globalized meanings and dependencies. The dynamics of technological access and change are centrally implicated. However, new opportunities are opening up at both local indigenized levels and within modernizing sectors, and the essence of these opportunities lies in capturing a cultural advantage. At the indigenous society level, a focus on capitalizing on indigenous technical knowledge can have enormous payoffs in terms of economic development outcomes. Meanwhile, a focus on linking local with modernizing sectors through bridging technologies and knowledge across indigenous and global cultures allows indigenous cultures to share in the economic benefits of modernization. And finally, a new wave of change is emerging in the modernized sector itself, opening up quite new opportunities for “small players”—whether they be small firms or small countries. The opportunities are set within change in the global orders of technology and science over the last five to ten years. What matters is the ability of these small players to be highly responsive, to capture knowledge flows through both technical and social capabilities of their people; in other words, global advantage follows from capture of local cultural strength. Stephen Hill is foundation director for the Center for Research Policy, located at the University of Wollongong, and established as a special research center of the Australian Research Council. More recently, he was appointed Regional Director of UNESCO for South East Asia and the Pacific. Professor Hill will assume his new appointment in June, 1995.     

Impact of Summer Trip to Israel on the Self-Esteem of Jewish Adolescents

Psychological research has identified many positive effects of adolescents being aware of their religious and cultural backgrounds (Fiese, 1992). Religious rituals and community support facilitate developmental transitions. They also instill a stronger sense of identity. Mainstream North American society's emphasis on autonomy and individuality has meant that people are less reliant on religious and cultural rituals as a source of community strength. The lack of defined traditions and spiritual goals has left many of today's American adolescents confused. Jewish American adolescents, in particular, may not achieve a full sense of their religious and cultural background due to the preponderance of Christian symbols and ideology as well as to a de-emphasis of religion due to America's scientific/secular world view. A trip to Israel, the Jewish homeland, gives Jewish adolescents the chance to meet other Jewish people and to spend time in an environment which promotes Jewish ideology, history, and culture. Although past research on Jewish adolescents has found that a trip to Israel enhances a sense of Jewish identity, personality, and leadership skills (Kafka, London, Bandler, & Frank, 1990), no recorded empirical research has looked at possible changes in self-esteem. The goal of this research project was to determine if learning about and experiencing Israeli religious practices and culture foster greater Jewish self-esteem, Jewish identity, and/or self-concept for Jewish adolescents. The compiled data reveal that Jewish identity and Jewish self-esteem have a direct and positive bearing on each other. Jewish adolescents with a strong sense of Jewish identity are more likely to develop a higher level of Jewish self-esteem. Likewise, enhanced Jewish self-esteem is connected to a greater sense of Jewish identity. Although scores on the Jewish Identity and Jewish Self-Esteem Scales did not significantly correlate with self-concept scores on the Piers-Harris Children’ Self Concept Scale (1984), and the Piers-Harris scores did not significantly change over time, these results may be due to the above average pre-test self-concept scores of the participants. Adolescents from both the Camp and Israel groups scored in the above average range on the Piers-Harris Self-Concept Scale prior to and following the summer excursion. Directed at parents, scholars, and communities, this study calls attention to the importance of religiosity and culture to adolescent development. This research project also confirms this study's hypothesis that sending all Jewish adolescents to Israel between Middle and Late Adolescence lessens developmental ambiguity and strengthens self-esteem. By gaining an understanding of roots, identity, and self-esteem, adolescents and adults may become more accepting of themselves, thus enhancing their ability to be open and accepting of others—much needed qualities.     

There is no interest in precious stones in a vegetable market: the life and sermons of Rabbi Jacob Gordon of Toronto

A preliminary examination of Rabbi Jacob Gordon’s sermons within their biographical, communal, religious, historical, social, and cultural contexts, offers insight into the challenges Jewish immigrants faced in early twentieth century Toronto—as this Orthodox immigrant rabbi perceived them. These sermons provide details and perspectives, and they particularly illuminate doings within Toronto’s Orthodox-immigrant Jewish community. Gordon’s East-European background did not hold him back from remolding his style, as well as the content of his sermons, fully aware as he was of the need to modify his sermonic approach to respond to the novelties of Toronto’s immigrant world. Gordon’s sermons may also be compared to those of other North American contemporaries, again signaling the unique aspects of the Canadian Jewish religious experience at a critical moment. I am grateful to those who assisted in clarifying certain details and issues, as well as offered comments and criticism on early versions of this article: Michael Brown, Marilyn Budd, Richelle Budd Caplan, Avraham A. Greenbaum, Richard Menkis, Ira Robinson, Marc Saperstein, and Mordechai Zalkin. Valuable archival sources are located at the Canadian Jewish Congress Charities Committee National Archives, Montreal (CJC), and at the Ontario Jewish Archives (OJA), both of which I thank for their permission to cite documents in their possession, and I am especially indebted to Donna Bernardo-Ceriz and Janice Rosen for their assistance. Three technical notes are in order: 1) Books, articles or other sources in Hebrew or Yiddish which include an English title are cited in English, and those which do not have an English title were transliterated; 2) All the right pages in Gordon’s book are numbered and all the left pages are marked by Hebrew letters, both sequentially. The Hebrew letters and numbers are identical to the facing English ones. Therefore, whenever referring to the Hebrew letter pagination, I added HP—Hebrew pagination—in brackets; 3) The names of the following archival files in the Jacob Gordon Papers collection, CJC, are abbreviated as indicated in the brackets: Articles File (AF); Correspondence File (CF); and Press Clippings File (PCF).     

BEYOND THE PALE: Jewish identity,radical politics and feminist art in the United States

Historians have not yet recognized how the cultural legacy of East European Jews helped change the status of women artists in the United States. Immigrant Jewish women in general reacted to institutionalized patriarchy with a desire for social change and the will to act to that end. Jewish women who were artists had professional reasons to embrace feminism, given women's virtual exclusion from professional notice. This article focuses on two pioneering feminist artists — Judy Chicago and Miriam Schapiro — and demonstrates the importance of their Jewish heritage, showing how and why they set in motion important changes in the tumultuous 1970s that continue to resonate in the art world today. An unusually large number of American feminist artists of the 1970s were Jewish. Their heritage resembles that of the Jewish feminist activist Betty Friedan, whose father emigrated from Eastern Europe. Once we examine the linked roles played by Jewish identity and leftist politics in the formation of the feminist art movement in the United States, it becomes evident that activism in the community of Jewish immigrants from Eastern Europe and the values that they passed on to the next generations made a significant contribution to the success of this movement.     

Perceived Parenthood: Cross-Cultural Differences Between Jewish and Arab Emerging Adults

This study of the influence of culture on emerging adults’ perception of parenthood aims to compare perceptions in a traditional, conservative society (Arab) and those in a Western-oriented modern society (Jewish). The attitudes of Arab and Jewish students in Israel were examined regarding intrinsic and extrinsic motivation for parenthood and the cost of parenthood. Participants were 276 single, nonparent students, age 20–28 years. As hypothesized, the findings revealed that Jewish emerging adults expressed higher intrinsic motivation for parenthood and lower extrinsic motivation than their Arab counterparts and mentioned a later age as the preferred time for entering parenthood than did the Arabs. However, contrary to the hypothesis, the expected cost of parenthood was found to be higher among Arab female participants than among their Jewish counterparts. The findings are discussed against intercultural differences and reciprocal influences of societies with different orientations regarding collectivist and individualistic values, in the context of parenthood motivation.     

Immigration and the interplay among citizenship, identity and career: The case of Ethiopian immigration to Israel

Migration is a common phenomenon of the globalization era. In this article we explore the interplay of three foundational concepts in the migration experiences of Ethiopian Jewish immigrants in Israel: citizenship, identity and career. Through our analysis we examine the multiple layers of being an immigrant citizen. Following immigration, as reflected in empirical studies with members of this community, we have observed tensions between inclusion and exclusion, equality and difference, work and family as well as gender role transformation, family restructuring, and generational differences. These issues are discussed in the context of the development of active citizenship and career. Career development is found to be a core process in the enactment of citizenship, the promotion of a sense of belonging and deeply related to identity formation. Identity as an overarching perspective, with its personal and collective meanings, plays an important role at the intersection between citizenship and career.     

Findings follow framings: navigating the empirical turn

In this paper, I outline several methodological questions that we need to confront. The chief question is how can we identify the nature of technological change and its varied cultural consequences—including social, political, institutional, and economic dimensions—when our different research methods, using distinct ‘levels’ or ‘scales’ of analysis, yield contradictory results. What can we say, in other words, when our findings about technology follow from the framings of our inquiries? In slightly different terms, can we combine insights from the fine-grained “social shaping of technology” as well as from complementary approaches accenting the “technological shaping of society?” As a way forward, I will suggest conducting multi-scale inquiries into the processes of technological and cultural change. This will involve recognizing and conceptualizing the analytical scales or levels on which we conduct inquiry (very roughly, micro, meso, macro) as well as outlining strategies for moving within and between these scales or levels. Of course we want and need diverse methodologies for analyzing technology and culture. I find myself in sympathy with geographer Brenner (New state spaces: urban governance and the rescaling of statehood, 2004, p. 7), who aspires to a “theoretically precise yet also historically specific conceptualization of [technological change] as a key dimension of social, political and economic life.”     

Resource loss,resource gain,PTSD, and dissociation among Ethiopian immigrants in Israel

The aim of this study was to examine the loss and gain of resources, posttraumatic stress disorder (PTSD) and dissociation among Jewish Ethiopian immigrants in Israel following exposure to stressful events occurring pre‐, peri‐, and post‐migration. Resources are defined as objects (e.g., housing), conditions (e.g., employment), personal (e.g., self‐esteem), or energy (e.g., culture). A random sample (N = 478) of three waves of immigrants participated in the research (N1 = 165; N2 = 169; N3 = 144). The data were collected in 2001. Age, loss and gain of resources, traumatic events peri‐migration, post‐migration difficulties, posttraumatic symptoms, and dissociation were assessed. The relationships between the variables were assessed with multiple hierarchical regressions predicting PTSD and dissociation with gain and loss of resources, over and above age, immigration wave, and trauma. A significant relationship was found between PTSD symptoms and loss of self‐esteem resources (r = 0.17 p < 0.001), while dissociation was positively associated with gain of housing resources (r = 0.20, p < 0.001). Both PTSD and dissociation were predicted by younger age. The findings are discussed in light of the conservation of resources (COR) theory (Hobfoll, 1988 ), of resource loss and gain among Ethiopian immigrants.     

The Cultural Community: An Husserlian Approach and Reproach

What types of unity and disunity belong to a group of people sharing a culture? Husserl illuminates these communities by helping us trace their origin to two types of interpersonal act—cooperation and influence—though cultural communities are distinguished from both cooperative groups and mere communities of related influences. This analysis has consequences for contemporary concerns about multi- or mono-culturalism and the relationship between culture and politics. It also leads us to critique Husserl’s desire for a new humanity, one that is rational, cooperatively united, and animated by a universal philosophical culture. Reflecting on culture, a spiritually shaped and shared domain of the world, draws us to reflect also on ourselves as social and rational animals, and to ask, what should we reasonably hope for—and aim for—in a human culture that expresses and supports our shared lives of reason? Aristotle is used for occasional comparisons and contrasts.     

Personal values and immigrant group appraisal as predictors of voluntary contact with immigrants among majority students in Israel

What predicts whether young people will establish contacts with immigrants? Students are at a pivotal point in which the campus environment can enable substantial contact with immigrants, and where world views and behavioural patterns are formed which can follow through their adult lives. Through a value‐attitude‐behavior paradigm we examine a conceptual model in which appraisal of an immigrant group as a threat and/or benefit to the host society mediates the relationship between personal values and contact. Findings among 252 students in Israel showed that (1) threat/benefit appraisal of immigrants predicted voluntary contact; (2) personal values of self‐direction and hedonism directly predicted voluntary contact; and (3) Threat/benefit appraisal mediated the relationship between self‐direction and power and contact. Results suggest that increasing awareness of benefits of immigrants can promote positive inter‐group relations.