Religion and positive well-being among Israeli and diaspora Jews: Findings from the World Values Survey

This study investigates the impact of selected religious indicators on two measures of positive well-being among Jews. Using data from subsamples of Jewish respondents from Israel (N?=?1,023) and the diaspora (N?=?859) taken from the World Values Survey, single-item measures of happiness and life satisfaction were regressed onto six measures of religiousness in the diaspora sample and onto the one religious measure available in the Israeli sample, adjusting for effects of age, gender, marital status, education, employment, and social class. Among Israeli Jews, affirming the importance of God in one's life is modestly associated with greater life satisfaction (β?=?0.07, p?<?0.05), but not with happiness. In the diaspora, the same measure is associated with greater happiness (β?=?0.13, p?<?0.01), as is more frequent attendance at synagogue services (β?=?0.14, p?<?0.01), but neither is associated with life satisfaction.     

Jews in the diaspora with <Emphasis Type="Italic">Sepharad</Emphasis> in the mirror: ruptures,relations, and forms of identity: a theme examined through three cases

Recent historiography has led to a reevaluation of the diachronic paradigm that undergirds the classic story of Iberian Jews and conversos. In line with that reevaluation, this article investigates what motivated diasporic Sephardim, especially ones with cultural and other ties to Portugal, to conserve elements of an identity that pointed to their Iberian past, such as the Portuguese and Castilian languages, as well as what one might call “Ibero-conscious” forms of self-identification. What benefits, beyond expressing a nostalgic and otherwise emotive sensibility, could accrue from the retention of these forms? How did they and similar forms facilitate the building internal, group cohesion on the basis of shared connections to a common past? How did the forms articulate the relations of New Christians to the Iberian countries and to the Iberian Empires? To reflect on these and related questions, which focus on the continuity of ties between diasporic Jews and the Iberian Peninsula, we analyze here various temporally and geographically distinct cases: The case of the converso financier and politican Joseph Nasi (formerly João Micas); the case of the Sephardi convert and anti-Jewish polemicist, João Baptista D’Este (formerly Abraham Bendanan Serfatim); and the case of Portuguese Jews in Salé, Morocco, whose wide-ranging relations with the Portuguese Jews Community of Amsterdam and with Christian Dutchmen made for complex phenomena of identity-construction.     

Dissolving the diaspora: Dialogical practice in the development of deep multiculturalism

This article is an exposition of deep or critical multiculturalism that is grounded in a mutually respectful dialogue. Such multiculturalism names historical oppressions, recognizes the structural causes of injustice and inequality, and is profoundly open to cultural critique, challenge and change. In order to promote such a multicultural practice, the article makes the case for a dialogical politics of deep and mutual respect in which ethno‐religious sensibilities are validated and welcomed in their rich diversity. In doing so, the article draws upon the author's empirical research on the Muslim minority in contemporary Canada. Copyright © 2008 John Wiley & Sons, Ltd.     

Trauma and memory within the Sikh diaspora: Internet dialogue

The events surrounding the 1947 partition and the attack on Sikhs in the Golden Temple and Delhi continue to affect Sikhs today. Memory of the specifics and related issues plays a major role in politics both in India and within the diaspora. This paper explores the literature on the events and how they are recast and understood by various groups. Particular attention is paid to interactions on the Internet and especially within chat groups and on websites. Modern communication has created a global Sikh dialogue that has implications for understanding of traditions, control of institutions, and politics.

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论犹太人的尚异性

尚异是犹太人的特性。它蕴藏在犹太教的基本信仰和教义里,体现在犹太人的生活方式、思维方式以及历史和现实中。犹太人在各个领域的杰出成就与其尚异特性有密切联系,同时,其悲惨遭遇也在一定程度上与之有关。犹太人求异、尚异的目的在于使犹太教区别于异教,并借以使犹太人区别于异族。犹太人之所以尚异,并能特立独行于世,在理论上源于圣经里自由、平等的价值,最终源于与众不同的唯一神信仰。揭示犹太人的尚异特性对于普遍具有尚同意识的中国人有着特别重要的意义。     

Met expectations and the wellbeing of diaspora immigrants: A longitudinal study

Previous research has pointed to the importance of expectations for the adaptation of immigrants. However, most studies have been methodologically retrospective with only limited possibilities to show the optimal relationship between migrants’ expectations and actual acculturation experiences for their wellbeing and other aspects of psychological adaptation. Moreover, previous research has been conducted mostly among sojourners and students. This longitudinal study focused on the relationship between premigration expectations and postmigration experiences of diaspora immigrants from Russia to Finland (N = 153). We examined how the fulfillment of premigration expectations in social (i.e., family relations, friendships, and free time) and economic (i.e., occupational position, working conditions, and economic and career situation) domains affects immigrants’ wellbeing (i.e., satisfaction with life and general mood) after migration. Three alternative models of expectation confirmation (i.e., disconfirmation model, ideal point model, and the importance of experiences only) derived from previous organizational psychological research were tested with polynomial regression and response surface analysis. In the economic domain, immigrants’ expectations, experiences, and their interrelationship did not affect wellbeing in the postmigration stage. However, in the social domain, the more expectations were exceeded by actual experiences, the better were life satisfaction and the general mood of immigrants. The results underline the importance of social relationships and the context‐dependent nature of immigrants’ wellbeing. Interventions in the preacculturation stage should create positive but realistic expectations for diaspora immigrants and other groups of voluntary (re)migrants. Furthermore, policies concerning the postmigration stage should facilitate the fulfillment of these expectations and support the social adaptation of immigrants.