Differences between Jewish–Israeli and Arab–Israeli college students in attitudes toward date selection and sex relations: A research note

Jewish and Arab–Moslem students attending an Israeli college were compared for their date selection criteria and their attitudes toward sexual relations. Questionnaires were completed by 214 Jews and 162 Arabs. Seventy percent of the respondents in both groups were women. Jews (more than Arabs) and males (more than females) showed a greater tendency to mention physical appearance as a selection criterion. In both ethnic groups, women thought that a longer dating period is needed before having sex. However, Jewish females did not differ from Jewish males in their vision of the appropriate age to start having sex, whereas Arab men and women did differ. The findings indicate that Israeli–Arab college students are considerably more traditional than Jewish students in their attitudes toward sex and dating and that the gender differences among Arabs are larger. The results are controlled for religiosity, family status, and financial status.     

Multi‐group acculturation orientations in a changing context: Palestinian Christian Arab adolescents in Israel after the lost decade

Grounded in a contextual approach to acculturation of minorities, this study examines changes in acculturation orientations among Palestinian Christian Arab adolescents in Israel following the “lost decade of Arab–Jewish coexistence.” Multi‐group acculturation orientations among 237 respondents were assessed vis‐à‐vis two majorities—Muslim Arabs and Israeli Jews—and compared to 1998 data. Separation was the strongest endorsed orientation towards both majority groups. Comparisons with the 1998 data also show a weakening of the Integration attitude towards Israeli Jews, and also distancing from Muslim Arabs. For the examination of the “Westernisation” hypothesis, multi‐dimensional scaling (MDS) analyses of perceptions of Self and group values clearly showed that, after 10 years, Palestinian Christian Arabs perceive Israeli Jewish culture as less close to Western culture, and that Self and the Christian Arab group have become much closer, suggesting an increasing identification of Palestinian Christian Arab adolescents with their ethnoreligious culture. We discuss the value of a multi‐group, multi‐method, and multi‐wave approach to the examination of the role of the political context in acculturation processes.     

Ethnic Identity, Legitimizing Ideologies, and Social Status: A Matter of Ideological Asymmetry

This paper examines the ideological asymmetry hypothesis with respect tothe interface between legitimizing ideologies and psychological attachment to one's ethnic group. The ideological asymmetry hypothesis suggests that hierarchy-enhancing legitimizing ideologies should be positively associated with ingroup attachment among high-status groups, but that among low-status groups these associations should be either less positive in magnitude (isotropic asymmetry) relative to high-status groups or negative in direction (anisotropic asymmetry). The opposite pattern should be found with respect to the interface between hierarchy-attenuating legitimizing ideologies and ingroup attachment: Among high-status groups these associations should be negative, but among low-status groups these associations should be either less negative in magnitude (isotropic asymmetry) relative to high-status groups or positive in direction (anisotropic asymmetry). The presence of isotropic versus anisotropic asymmetry is hypothesized to depend on the degree of disparity in status between the groups being compared: Wider status gaps should tend toward anisotropic asymmetries. The relationships between legitimizing ideologies and ingroup attachment were compared for (1) relatively high-status ethnic groups (European and Asian Americans) versus relatively low-status ethnic groups (Latinos and African Americans) in the United States, (2) the higher-status Jewish ethnic group (Ashkenazim) versus the lower-status Jewish ethnic group (Mizrachim) in Israel, and (3) the high-status Israeli Jews versus the low-status Israeli Arabs. The data were largely consistent with the ideological asymmetry hypothesis. The implications of these findings are discussed within the theoretical frameworks of social dominance theory and other approaches to intergroup relations.     

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.     

Contact theory in the workplace: The case of Jewish–Arab contact in Israel

Contact theory is a fundamental theory in social psychology, suggesting that contact between antagonistic groups can reduce prejudice and stereotypes. The current study applies former studies in evaluating a specific case of the connection between contact and attitudes toward minorities in work contexts. A survey was conducted using 873 Israeli Jews in order to assess their attitudes toward the Arab population in Israel and Arabs' work characteristics. The results indicated that the connection between intergroup contact and attitudes is complex. On the one hand, workplace contact between Israeli Jews and Arabs was significantly correlated with the willingness to meet Arabs in and outside the workplace and to perceive Arabs in a less threatening way. However, contact during work was not significantly correlated with the participants' general attitude toward the Arab population. In addition, contact during work was not found to be significantly correlated with the participants' perceptions about Arabs' personality traits or work characteristics. The results of this study also suggest that attitudes toward Arabs' work characteristics have a strong connection to other dimensions of attitudes toward Arabs, even more than the impact of contact during work.     

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.     

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).     

Not bound by the law: legal disobedience in Israeli society

The issue of whether there is a 'prima facie obligation to obey the law' has intrigued human society since the days of Socrates. However, most of the writings in this field have dealt with theoretical aspects of the issue, such as the boundaries of legal obedience and frameworks defining the circumstances under which a citizen is not obliged to obey the law. Very few studies have investigated the phenomenon of legal disobedience empirically. The current study is based on a survey of Israeli citizens belonging to three sectors of the population (Jews in the general population, Israeli Arabs, and orthodox Jewish students enrolled in religious yeshiva seminaries). Respondents' attitudes towards the judicial system, the rule of law, and the duty to obey state laws were examined by means of a questionnaire especially designed for the study. The findings point to gaps between the three groups: Compared to the Arab population and the yeshiva students, support for state laws and the rule of law was stronger among Jews in the general population and, conversely, belief in the supremacy of other laws (i.e. religious laws) over state laws and readiness to take the law into one's own hands were stronger among the Arabs and the yeshiva students, compared to the general Jewish population.     

The Irony of Harmony: Intergroup Contact Can Produce False Expectations for Equality

ABSTRACT— Positive intergroup contact has been a guiding framework for research on reducing intergroup tension and for interventions aimed at that goal. We propose that beyond improving attitudes toward the out-group, positive contact affects disadvantaged-group members' perceptions of intergroup inequality in ways that can undermine their support for social change toward equality. In Study 1, participants were assigned to either high- or low-power experimental groups and then brought together to discuss either commonalities between the groups or intergroup differences. Commonality-focused contact, relative to difference-focused contact, produced heightened expectations for fair (i.e.,  egalitarian) out-group behavior among members of disadvantaged groups. These expectations, however, proved unrealistic when compared against the actions of members of the advantaged groups. Participants in Study 2 were Israeli Arabs (a disadvantaged minority) who reported the amount of positive contact they experienced with Jews. More positive intergroup contact was associated with increased perceptions of Jews as fair, which in turn predicted decreased support for social change. Implications for social change are considered.     

The relationship between multiple commitments and organizational citizenship behavior in Arab and Jewish culture

This study examined the relation between multiple commitments (organizational commitment, occupational commitment, job involvement, and group commitment), ethnicity, and cultural values (individualism/collectivism, power distance, uncertainty avoidance, and masculinity/femininity) with organizational citizenship behaviors (OCB) and in-role performance. Two ethnic groups of Israeli teachers, Jews and Arabs, were examined. Of the 880 questionnaires that were distributed in 18 schools in northern Israel, 569 usable questionnaires were returned, a response rate of 65%. The findings showed substantial differences between the two groups in the four cultural dimensions and in two commitment forms. Ethnicity and the four cultural values related strongly to in-role performance and organizational OCB. The results showed 16 significant interactions of multiple commitments with ethnicity and with cultural dimensions in relation to OCB and in-role performance. Implications of the findings for research on commitment and culture are discussed.     

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.     

Jewish-Arab relations in Israel: a psychology of adolescence perspective

Jewish and Arab high school seniors (61 Jewish boys and 51 Jewish girls, 57 Arab boys and 49 Arab girls) participated in a study of future orientation and described their hopes and fears for the future. The present analysis focuses on part of the data pertaining to the respondents' cross-ethnic references. More Arab than Jewish adolescents referred to the other ethnic group. The cross-ethnic references contained hope for peace and fear of war; the Arab statements, however, also showed discontent with Israeli authorities. More Arab than Jewish adolescents referred to collective issues (the people, the state, the world). The percentage of Jewish and Arab adolescents concerned with Jewish-Arab relations relative to the number addressing other aspects of collective concerns were similar (12% for Jews and 16% for Arabs). For Jews, this small number was related to adolescents' egocentrism and for Arabs, to adolescents' ethnocentrism.     

The impact of implicitly and explicitly primed ingroup–outgroup categorization on the evaluation of others pain: The case of the Jewish–Arab conflict

Despite the automaticity of affective sharing, many studies have documented the role of top-down effects, such as social categorization, on people’s empathic responses. An important question, largely ignored in previous research, concerns empathy to ingroup and outgroup members’ pain in the contexts of ongoing intergroup conflict. In the present study we examined how implicit and explicit ethnic social categorization of others affects empathy to pain in the context of the Israeli–Palestinian conflict. To meet this aim, we assessed the evaluation of pain by Jewish and Arab participants who viewed a series of visual stimuli depicting painful and non-painful familiar situations. The stimuli were associated with explicitly or implicitly primed typical names depicting ingroup, neutral outgroup, and adversary outgroup members. Results demonstrate that pain ratings in the explicit priming condition provide support for the ingroup empathy hypothesis, positing that empathy is higher for ingroup than for outgroup members for both Jews and Palestinian Arabs. Conversely, when the targets’ categories are primed implicitly, results revealed difference in empathy by the two ethnic groups where an ingroup bias was detected only for Palestinian Arabs. This suggests that the activation of ingroup bias on the subliminal implicit level among Palestinian Arab participants might be mediated by the amount of conflict permeating in their daily lives and by deeply rooted cultural values and behavioural patterns.     

Cultural regulatory fit and strategies for coping with unsuccessful outcomes

The present research seeks to explain cross‐cultural differences in two strategies for coping with unsuccessful outcomes (consideration of multiple options and persistence) through regulatory fit, a development of the self‐regulation theory. We propose that, because of regulatory fit, eager consideration of multiple options is more encouraged in promotion‐focused cultures, whereas vigilant persistence is more encouraged in prevention‐focused cultures (a culture‐strategy regulatory fit). In addition, if an incentive is introduced to motivate the use of these strategies, a gain‐framed incentive is more effective in promotion‐focused cultures whereas a loss‐framed incentive is more effective in prevention‐focused cultures (a culture‐incentive regulatory fit). The hypotheses for the culture‐strategy fit (Study 1) and the culture‐incentive fit (Study 2) were both supported, with samples of Israeli Jews, Israeli Arabs (in both studies), and Hong Kong Chinese (in Study 1). Taken together, the findings contribute to the understanding of cross‐cultural differences in coping with unsuccessful outcomes and suggest the existence of cultural regulatory fit. Copyright © 2011 John Wiley & Sons, Ltd.     

Determinants of Readiness for Out-group Social Contact: Dominance Relations and Minority Group Motivations

Findings that members of minorities are more ready for social contact with members of dominant groups than vice versa have been attributed to a motivation of minorities to integrate into the larger society. We theorize that minorities hold opposing motivations—to integrate vs. to maintain unique group identity—the balance of which determines readiness for out-group contact. Study 1 examined readiness for out-group contact among three groups of Israeli teachers—Jews (dominant group), Muslim Arabs, and Christian Arabs (minorities). According to sociohistorical analyses, Muslim Arabs are more activated to maintain uniqueness and less motivated to integrate than are Christian Arabs. Study 2 examined recent Russian immigrants to Israel (minority) and veteran Israelis (dominant). Individual differences in motivation to integrate vs. maintain minority group identity were measured among immigrants. In both studies, the balance of motivations predicted minority group readiness for contact with the dominant group.     

Jewish-Arab violence: perspectives of a dominant majority and a subordinate minority

In 2 studies, the authors investigated intergroup violence as perceived by Israeli Jews and Israeli Arabs. University and junior high school students judged Jewish-Arab clashes, which ended in shots fired at a crowd of either Jewish or Arab demonstrators. The authors hypothesized that judgments of these shootings would be contingent on 3 variables: the origin of the respondent, the origin of the shooter, and the level of danger to the shooter. The results tended to support those hypotheses: (a) Both Jewish and Arab respondents justified shootings by members of their own group more readily than those by members of the other group. (b) Jewish judgments of violence were associated more closely than Arab judgments with the danger that the demonstrators posed to the shooter. (c) The Jewish respondents referred to self-defense more often than did the Arab respondents to justify their judgments, whereas the Arab respondents referred more often to intergroup considerations. Those differences may reflect the disagreement between the majority and the minority on the issue that each group should take into consideration in cases of international violence.     

A multidimensional approach to explore cross-cultural differences in coping behavior: comparing Druze and Jews in Israel

Assuming that culture is a multidimensional variable, the current study explored the possibility that the interactions between ethnicity and other culture-related variables--rather than ethnicity alone--will better describe differences in coping behavior. In the study, cross-cultural differences among Israeli Jews and Israeli Druze in the use of various ways of coping were examined while also taking into account respondents' gender, age, self-esteem, sense of coherence, national identification, and religiosity. Comparing Israeli Jews and Israeli Druze, results indicate significant differences in levels of religiosity and coherence. Referring to coping behavior, findings show that differences in ways of coping could be attributed mainly to gender differences rather than ethnic differences Thus, at least in the case of comparing Israeli Jews vs. Israeli Druze, religiosity and gender are powerful determinants of coping behavior, while ethnicity has only a limited contribution in explaining variance in a preferred way of coping. It is suggested that ethnicity has a moderating role in shaping coping behavior, as it might influence person's self-perception and level of emotionality, which in turn shape the person's ways of coping. Future explorations among various age and ethnic groups are needed to enable generalization of the current study findings.     

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.     

Explaining the Inexplicable: Differences in Attributions for the Holocaust in Germany,Israel, and Poland

Seventy years have passed since the Holocaust, but this cataclysmic event continues to reverberate in the present. In this research, we examine attributions about the causes of the Holocaust and the influence of such attributions on intergroup relations. Three representative surveys were conducted among Germans, Poles, and Israeli Jews to examine inter‐ and intragroup variations in attributions for the Holocaust and how these attributions influence intergroup attitudes. Results indicated that Germans made more external than internal attributions and were especially low in attributing an evil essence to their ancestors. Israelis and Poles mainly endorsed the obedient essence attribution and were lowest on attribution to coercion. These attributions, however, were related to attitudes towards contemporary Germany primarily among Israeli Jews. The more they endorsed situationist explanations, and the less they endorsed the evil essence explanation, the more positive their attitude to Germany. Among Germans, attributions were related to a higher motivation for historical closure, except for the obedience attribution that was related to low desire for closure. Israelis exhibited a low desire for historical closure especially when attribution for evil essence was high. These findings suggest that lay perceptions of history are essential to understanding contemporary intergroup processes.     

Assimilation and ethnic boundaries: Israeli students' altitudes toward soviet immigrants

The attitudes of Israeli students toward new immigrants from the former Soviet Union were examined against the theoretical framework of the sociology of ethnicity and sociology of education. The main research question explored was which ethnic relationship model (assimilation, pluralism, or separation) best described the attitudes and self-reported behavior of Israeli youth toward the new immigrants. Israeli students' changing attitudes toward their immigrant counterparts were also investigated, as well as actual Israeli educational practices (not only declared policies) regarding Soviet immigrants. The study was conducted in grades 4-11 at schools in northern Israel. The results indicated positive attitudes and openness of relations by the Israelis toward the new immigrant students in the first year following their immigration. However, the attitudes were less positive in the second year. Although the Israeli students manifested positive attitudes toward immigration and to the immigrants themselves, these views were largely assimilatory; Israeli cultural capital was obviously dominant, and it was expected to be accepted as such by the newcomers. The findings point to Israeli assimilatory educational practice; immigrants are expected to blend in, abandoning their past heritage and culture.