Perceptions of dual identity and separate groups among secular and religious Israeli Jews

The authors examined the effects of perceptions of dual identity and separate groups on tendencies to handle intergroup conflict through problem solving and contention. Among secular Israeli Jews, regression analyses revealed a significant interaction between perceptions of dual identity and perceptions of separate groups: Only under high perception of dual identity was the perception of separate groups associated with contention. Among religious Israeli Jews, problem solving and contention were unrelated to either dual identity or to perceptions of separate groups. The results are discussed in terms of the common ingroup identity model (S. L. Gaertner, M. C. Rust, J. F. Dovidio, B. A. Bachman, & P. A. Anastasio, 1994) and in the context of the conflict between religious and secular Jews in Israel.     

Intergroup conflict management strategies as related to perceptions of dual identity and separate groups

The authors examined the relations between (a) the perceptions of dual identity and separate groups and (b) intergroup conflict management strategies, in two contexts: the conflict between the secular and religious sectors in Israel and the allocation of resources among organizational subunits. In both contexts, contention (i.e., forcing one's will on the other party) was associated with the perception of separate groups. Only in the organizational context, avoidance (i.e., doing nothing or discontinuing participation in the conflict) was associated with the perception of dual identity. Problem solving (i.e., finding a solution that is acceptable to both parties) was related to the perception of dual identity in the secular-religious context. In the organizational context, this relation appeared only under a low perception of separate groups. Yielding (i.e., satisfying the other party's needs at the expense of one's own) was related to the perception of dual identity in the organizational context. In the secular-religious context, this relation appeared only under a high perception of separate groups. The authors discussed the varying pattern of the associations between (a) the perceptions of dual identity and separate groups and (b) the conflict management strategies in the two contexts in terms of the Dual Concern Model and the perceived feasibility of the strategies.     

Individuation and Attachment in Israel and Thailand: Secular Versus Religious Jews and Buddhists

Two of the most important constructs in social, developmental, and clinical psychology are attachment and individuation. This study examined the impact of degree and type of religion on them by comparing the results of religious-national type (Israeli Jewish vs. Thai Buddhist) and degree of religiosity (religious vs. secular) on four subscales of the Individuation-Attachment Questionnaire: Need for Individuation, Fear of Individuation, Need for Attachment, and Fear of Attachment. Four groups of participants were compared: 61 religious Israeli Jews, 71 secular Israeli Jews, 17 religious Thai Buddhists, and 20 secular Thai Buddhists. Significant differences were found on all subscales, with religious Thai Buddhists lowest on all four of them. The secular Thais were highest in Fear of Individuation and Attachment and Need for Individuation. The religious Israeli Jews were highest in Need for Attachment. Because these concepts are sometimes difficult to distinguish, correlations were calculated to determine whether and which concepts were confabulated by each group, shedding further light on their views of interpersonal distance. These results were analyzed through examination of the differing worldviews and observances of Judaism and Buddhism with regard to individuation and attachment. Striking differences were found in the comparative narratives, leading to differential schemata for individuation and attachment, for both religious and secular subsamples within each religious-national community. These religious-national milieus were found to influence attitudes and behaviors toward one's ideal concept of interpersonal distance, specifically with regard to the constructs of individuation and attachment. Attachment is highly valued in Judaism, whereas detached compassion is the goal of Buddhistic teaching.     

Religion in the Israeli Parliament: a typology

Because religion has been a constant source of social divisions and political conflicts, the role of Judaism in Israel is very often studied through the prism of a rigid religious–secular cleavage.Without denying the contentious character of religion in the political and social arenas, I suggest in this study that a closer look at the usages of religion in Israeli politics offers a more nuanced picture of the role of Judaism in Israel. In order to uphold this thesis, I identify the main usages of Judaism in the Israeli Parliament (the Knesset) and scrutinise the extent to which these different mobilisations overlap or crosscut the secular–religious cleavage. This analysis leads to a typology of three usages of religion: religion as a source of authority, religion as a marker of identity and nation, and religion as a source of values. On this basis, I demonstrate that the role of religion in Israel and especially in the Israeli Parliament cannot be reduced to the divide between religious and secular groups. If in its first usage, the religious–secular cleavage indeed predominates, the use of religion as an identity marker does not necessarily lead to a conflict with secular members, while in its final form, religion is mobilised as a resource by members of both groups.     

The effect of religiosity and ethnic origin on direct and indirect aggression among males and females: Some Israeli findings

Israeli society is characterized by significant internal divisions. Two of the most salient of these divisions within the Jewish population relate to (1) religiosity (religious vs. secular Jews) and (2) ethnic origin (Eastern [Asian and North African] vs. Western [European and American]). The aim of this study was to assess the effects of these social divisions on aggressive behavior and victimization to aggression among Israeli children. Three types of aggressive behavior (physical, verbal, and indirect) were investigated by means of peer estimation. The sample (N = 630) was composed of three age groups (8‐, 11‐, and 15‐year‐olds). The findings indicate that in general, secular respondents scored higher on aggressive behavior and victimization than their religious counterparts, and respondents of Eastern origin scored higher than those of Israeli or Western origin. The effect of both religiosity and ethnic origin was stronger among girls than among boys. Ethnic origin had no effect on any of the boys’ measures but did affect these measures among girls. Among boys, religiosity affected verbal and indirect aggression and victimization. Among girls, indirect aggression and victimization, as well as victimization to physical aggression, were affected by religiosity. As to the effect of age, similar to previous studies, in all types of aggression and victimization, the 11‐year‐olds scored highest and the 15‐year‐olds scored lowest. Differences between the three types of aggression and victimization, as well as various interactions between the variables, are reported. The results are discussed within the wider context of the role of religiosity and ethnic origin in Israeli society. Aggr. Behav. 28:281–298, 2002. © 2002 Wiley‐Liss, Inc.     

National Days,National Identity,and Collective Memory: Exploring the Impact of Holocaust Day in Israel

This study uses the case of Holocaust Day in Israel to examine the premise that national days impact national identity and collective memory. Specifically, the study examines whether a very unique type of national day—Holocaust Day—impacts national identification, nationalism, and collective memory in the form of Israeli Jews' perceptions of the “lessons” of the Holocaust. This study uses panel survey design data on national identity and perceptions of the Holocaust's lessons from the same sample of Israeli Jews (N = 665) collected two months prior to Holocaust Day and again during and after Holocaust Day. During and after Holocaust Day, respondents expressed increased levels of nationalism and more perceptions of both particularistic and universalistic Holocaust lessons. Participation in Holocaust Day practices had a stronger relationship with nationalism and national identification during Holocaust Day than before but a weaker relationship with the perception of a universalistic lesson during Holocaust Day. These findings indicate that Holocaust Day impacts national identity and collective memory and highlights the multifaceted nature of the relationships between national identity, collective memory, and national days. The theoretical implication of the findings as well as the case comparability are discussed in light of the findings.     

THE SECULAR HERO

This article examines the ideas of a number of leading Israeli intellectuals on basic questions of secularism and the link between secular Jews and their Jewish heritage. The secular Jews at the focus of the intellectuals’ thinking are individualists, men and women of outstanding personality and aptitude. Most of the article discusses their trend towards individualism (which is often only implied). The last part of the article tries to classify the reasons for that trend—some of which are rooted in the political tension inherent in questions of identity and tradition in Israeli society, and others that are the apolitical legacy of spiritual Zionism.     

Teaching the Bible as a common culture

This essay discusses the teaching of Bible in the Israeli public school as reflected in the encounter between new immigrants and long-time Israelis during the two first decades of the state. The Israeli secular curriculum defines the study of the Bible as a prime agent of Zionist acculturation. This definition, however, was challenged by the arrival of new immigrants, pupils and teachers alike, who did not view the Bible – as it was taught in secular schools – as primarily a means of reinforcing the link between Jews and their land. For them, this conception had no resonance in the traditional cultures in which they had been reared, which perceived and taught the Bible as an important component in defining Jewish religious identity. The result was cultural interaction, which expressed itself in various ways. Some immigrants assimilated the prevalent secular view of the Bible, while others expressed reservation and continued to voice criticism. At the same time, there were non-immigrant teachers who adopted immigrant usages, for instance, men covering their heads during Bible lessons. But there was also interaction between teachers of varying background, and here the result was an amalgam, even a fruitful pluralism of approaches.     

How Are Religious Belief and Behavior Good for You? An Investigation of Mediators Relating Religion to Mental Health in a Sample of Israeli Jewish Students

The present study investigated the relation between aspects of religiousness and negative and positive aspects of mental health and compared three models of the psychosocial processes that may underlie this relation. A sample of 668 Jewish Israeli students filled out multidimensional self-report measures of religious belief and behavior, religious identity, personal fear of death, perceived social support, meaning in life, and mental health. This sample was divided into a religious identity subsample, a traditional identity subsample, and a secular identity subsample. Path analyses found religious belief to be positively related to psychosocial well-being and negatively related to psychological distress only for the religious and secular identity subsamples. These analyses also indicated that meaning in life, but not social support nor fear of death, accounted for both relations.     

Jewish Identity and the Secular Achievements of American Jewish Men and Women

Three questions are addressed concerning the relationship of Jewish identity to secular achievements. Are the secular achievements of American Jews related at all to the strength of their Jewish identity? Which has a stronger relationship to secular achievement, a religious or an ethnic Jewish identity? Do communal aspects or private, personal aspects of Jewish identity have the stronger relationship to secular achievements? Using the 2000–2001 National Jewish Population Survey, we find that educational attainment, labor force participation, and occupational achievements are related to several expressions of Jewish identity, even after controlling for the traditional sources of variation (age, gender, education, family status). Jewish identity, as expressed in terms of religion, ethnicity, communal commitment, and private attitudes and practices, is related to contemporary Jewish secular achievement, albeit differently for men and women.     

The sense of entitlement in romantic relationships: ethnic and religious aspects

One’s sense of entitlement is activated and influences one’s interactions and attitudes in a wide range of contexts, but it rather seems especially relevant in the context of the romantic relationship, as this particular type of relationship serves as a unique meeting point between needs, wishes, and expectations. While a number of studies have indicated that both exaggerated and restricted forms of sense of entitlement in couple relationships seem to be maladaptive and put people at risk for emotional problems, the core question of the current study dealt with the possible contribution of ethnic and religious aspects. As expected, ethnicity was shown to be a predictor of relational entitlement. Israeli Arabs were higher on inflated and restricted senses of entitlement than Israeli Jews were. Findings also indicated that among the Jewish sector, young religious Jews were higher on restricted sense of entitlement and lower on assertive sense of entitlement than were young secular Jews. Findings were discussed in terms of the unique situation of the Arab minority in Israel as well as the role of religious values in shaping the sense of relational entitlement in couple relationships.     

The older American Jewish population: Findings from the Pew study

ABSTRACT

The 2013 Pew Research Center survey of American Jews provided an opportunity to examine trends in identity and identification among older American Jews. By comparing findings from this survey to findings from similar surveys in 1990 and 2000/2001 we were able to examine patterns of continuing integration into the American religious mainstream and away from more traditional religious and ethnic ways of expressing their Jewish identity.     

Culture,religion, ethnicity and the meaning of work: Jews and Muslims in the Israeli context

The work values of Arabs in general, and of Muslims in particular, have not yet been studied in Israel. This study examines the meaning of work (MOW) of 1201 Jews and 219 Muslims, who work in the Israeli labour market. The findings reveal significant differences in the MOW dimensions and demonstrate different perceptions and internalisation of work values between the two ethno-religious groups. While the Jews have a higher economic and intrinsic orientation and a higher need for interpersonal relations than the Muslims, the Muslims have higher work centrality. The findings attributed to cultural differences, ethnic conflict, occupational discrimination and high degree of segregation.     

Predictors of quality of life of Portuguese Americans: identity,acculturation, and religiosity

ABSTRACT

Utilising the Multicultural Assessment-Intervention Process (MAIP) framework, the present study examined the effects of acculturation, ethnic identity, and religiosity on Portuguese Americans’ perceptions of their quality of life. Several culturally-sensitive variables were used to predict quality of life attitudes among a convenience sample of 305 Portuguese American adults. A structural model with quality of life as the outcome variable, Portuguese identity as the predictor, and Anglo orientation and religious faith as separate mediators was tested and a simple mediation structure involving religious faith was confirmed. While Portuguese identity predicts quality of life directly, when religious faith was added into the model as a mediator, much of the predictive value of Portuguese identity on quality of life was funnelled through religious faith. Implications for future Portuguese American research were discussed.     

Implications of Religious Identity Salience,Religious Involvement,and Religious Commitment on Aggression

Social identity can affect perceptions of external threats and the type of response elicited to those threats. Religion is a social identity with eternal group membership and revered beliefs and values; thus, religious identity salience, religious commitment, and religious involvement may have implications for aggressive responses to perceived threats to a person’s religious identity. In a sample of 176 Christians, Muslims, and Jews, we investigated whether people respond aggressively to collective threat as a function of religious identity salience, religious commitment, and religious involvement. Religious commitment was positively related to anger only when religious identity was salient. Religious involvement was negatively related to anger and hostility only when religious identity was salient. Religious identity salience appears to act as a moderator by either enhancing perceptions of threat or by activating internal religious beliefs and values.     

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.     

Self–Serving Perceptions of Terrorism Among Israelis and Palestinians

Definitions of political violence as terrorism are often tainted by self–serving motivations. Groups in conflict in particular tend to justify the use of indiscriminate violent means by highly regarded political ends. This study explores such self–serving perceptions of terrorism in the context of the Israeli–Palestinian conflict. In two surveys during December 2001, Israeli Jews, Israeli Arabs and Palestinians were asked whether 11 local and international incidents were acts of terrorism in their view, and whether they were considered acts of terrorism by the international community. Self–serving judgments on both sides were expected, but their extent is striking, and they extend also to the international incidents. Israeli Arabs judge all acts of violence as terrorism in high percentages. Israeli Jews and Palestinians' definitions present a mirror image; however, they do not project these definitions to the international community. Instead, they perceive an international norm largely divergent from their own point of view, inflating world judgment of their own acts of violence as terrorism and underestimating world judgment of the other side's violence, in what amounts to a hostile–world phenomenon.     

Blogging while gay and Christian: Andrew Sullivan and the production of the religious,secular, and sexual

This article examines blogger and political pundit Andrew Sullivan's performance of gay Christian identity through his weblog, The Dish. Through a reading of the repetitive and collaborative nature of The Dish as a medium of cultural production, I argue that Sullivan's gay Christian performance is made legible by how the religious and secular are articulated and negotiated through the site of the body in American culture. Sullivan's performance both reproduces and resists religious and secular normativities while at the same time produces a singular identity with distinct political and social advantages. Among other advantages, examining how the religious and secular are articulated through everyday discourse and embodied performance exposes some of the political investments in this articulation and provides a space to consider the stakes of scholars' own investments in ‘secular’ knowledge.     

Ethos and identity: Expressions and changes in the Israeli Jewish society

Abstract

A fundamental condition for the evolvement of any society is the development of social identity, which confers a sense of belonging and identification. The meaning of social identity is influenced by the ethos that members of a society share. The ethos consists of shared, central societal beliefs that give the society a dominant orientation and characterize it. The societal beliefs that underlie the ethos can change as a result of new, prolonged experiences of the society. Israeli society presents an example of such a process.

During the years of intractable conflict, Israeli society developed societal beliefs of a conflictive ethos that were conducive to successful coping with the conflictive situation. The ethos included beliefs about the justness of the Jews' goals, about security, and about delegitimising the Arabs, together with motifs of positive self-image, patriotism, unity, and peace. These beliefs characterised Israeli Jewish society and contributed meaning to the Israeli social identity. As the peace process developed, the societal beliefs of the conflictive ethos began to change, at least among part of the society members. But as the violent conflict re-erupted in fall 2000, the ethos of conflict is strengthening its standing in the society. The present paper describes the changes in the conflictive ethos with regard to each of the societal beliefs and discusses the implications of these changes for the meaning of the Israeli Jewish identity. Finally, general conclusions regarding the presented conception of social identity are outlined.     

Religiosity and obsessive-compulsive behavior in Israeli Jews

Individual differences in obsessive-compulsive (OC) behavior in various cultures correlate with religiosity. The current paper explored the so far unstudied relationship between religiosity and OC behavior in Israeli Jews. Two studies were conducted. Study 1 focused on the relationship between religiosity and OC behavior in a representative sample of Israeli students. Study 2 focused on religious change and OC behavior in a non-random sample of 31 individuals who had become more religious (the MR group), and 30 individuals who were less religious (the LR group) than their parents. Instruments used were the Maudsley obsessive-compulsive inventory (MOCI), the student religiosity questionnaire, and questions about parental home observance, upbringing, and changes in religiosity. In the first study, no association was found between religiosity and OC behavior. Religiosity was related to some degree to perfectionism and to the parental attitude to upbringing. In the second study, a significant difference was observed between the MR and the LR groups on OC behavior as measured by the MOCI. Conclusion, among Israeli Jews a lot of religious observance is non-reflective, and is not associated with individual differences in personality or OC symptoms. Those who undergo religious change may do so in response to their behavioral propensities. One such path is that the more OC become MR, and the less OC less religiously observant.