Talking about Antisemitism in France Before and After <Emphasis Type="Italic">Charlie Hebdo</Emphasis> and Hyper Cacher

This article explores tensions in French Jewish discourses about antisemitism in the post-2000 period. Drawing on commentary from French Jewish intellectuals, national Jewish organizations, and the French Jewish press from the mid-2000s until after the Charlie Hebdo and Hyper Cacher attacks, I note a complex relationship between change and continuity in discursive characterizations of French antisemitism. While empirical manifestations of antisemitism were notably transformed by the Toulouse attacks of 2012, much French Jewish discourse insisted on continuity from the early 2000s onward. At the same time, Jewish narrative practices shifted rather dramatically. In a political context where Israel was often depicted as part of a history of violent settler colonialism, early 2000s Jewish discourse divorced French antisemitism from the Israeli-Palestinian conflict and (post)colonial racism in France. After 2012, some Jewish commentators linked Israel to French antisemitism by likening terrorism in Israel with Islamic antisemitism in France. These disjunctures between narratives and empirical violence suggest that the “structures of feeling” behind Jewish reactions to contemporary antisemitism cannot be reduced to empirical questions about safety and security. Social scientists thus need to move beyond an empirical analysis of antisemitism itself and attend to the cultural and affective work Jewish discourses about antisemitism do in any particular moment.     

Dilemmas and strategies in the counselling of Jewish and Palestinian Arab children in Israeli schools

Jewish and Palestinian Arab school counsellors in Israel face increasing demands to respond to the challenges posed by the current armed conflict in the region. In semi-structured interviews, 37 Jewish and Palestinian Arab counsellors were asked about their views regarding the role of the educational system and of counsellors vis-à-vis the ongoing conflict. While all respondents argue that schools and counsellors need to address the conflict and its consequences, Palestinian Arabs and Jews differed in their views as to the appropriate strategies and foci. Major dilemmas emerging from the counsellors’ reports are discussed.     

Study Abroad: Teaching Christology in an Area of Conflict

Theological study abroad programs in countries like Israel can actually benefit from the political tensions in those countries when the tensions are treated with due caution and when the course is designed to account for them. Focusing on Israel as its test case, this article offers suggestions for ensuring safety in countries of conflict. At the same time, it lays the groundwork for assuring a balanced approach to studying the present conflict in Israel within the framework of a course in christology while addressing the demands of Seattle University's Catholic Jesuit philosophy.     

Cuba, Castro and Anti-Semitism

The Soviets provided Cuba with the model of attacking human rights activities and organizations as a necessary extension of the Jewish Zionist conspiracy. The identification of Castro with forces dedicated to the destruction of Israel was made plain in proclamation and practice. The Cuban position is that the war on terrorism is actually an example of “Liberation Imperialism.” Cubans make no reference to the repeated assaults on Israel, or the actual causes of the Middle East conflict—the denial of the right of Israel to exist as a Nation-State in that region. Anti-Semitism is so powerfully rooted as a cultural element in authoritarian cultures that even when, as in the case of Cuban communism, it entails the tortured twisting of doctrinal elements within Marxism–Leninism, such as doctrinal claims about the “materialist foundations of society,” its leaders will sacrifice the ideology to the reality. Part of the Castro attachment to communism is an overall contempt for the Jewish mini-Diaspora within the larger flight of Cubans to the United States and other places where the practice of free speech remain unimpeded. The regime of Fidel Castro has changed little in the past 49 years, compared to the rest of the world.     

Exploring the Complexities of Familism and Acculturation: Central Constructs for People of Mexican Origin

We examined the relationships between three dimensions of familism: importance of family, family support, and family conflict with acculturation, assessed orthogonally (Mexican and American cultural contributions assessed independently), and the relative contribution these factors make to psychological adjustment among 248 (124 women, 124 men) adults of Mexican origin. After controlling for sociodemographic characteristics, positive associations were found between importance of family and the biculturalism of Mexican and American cultural identity; family support and Mexican cultural identity; but no associations between family conflict and level of acculturation. Psychological well-being was positively associated with Mexican cultural identity and family support, whereas psychological distress was associated with greater family conflict and lower family support. The greater relative contribution of Mexican cultural identity to familism and well-being, and the importance of assessing acculturation orthogonally are discussed. This research was supported in part by a Minority Supplement to National Institute of Mental Health Grant MH47193 to the Research Center on the Psychobiology of Ethnicity, Harbor-UCLA Medical Center and by a research award from Pitzer College to Norma Rodriguez.     

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.     

The remaining few: Christian Zionists making sense of a changed ecclesiastic landscape

Using a hermeneutical method, this study seeks to understand Christian Zionism as a meaningful practice in late modern Sweden. We visited four Christian Zionist conferences where we observed, analysed the sermons, and conducted interviews. The conferences are almost entirely attended by elderly people and the style is characterized by an old-time revivalist nostalgia. Results show that Israel is seen as a key to understanding a general conflict that the informants experience in late modern Swedish society and in relation to the majority church. Supporting Israel is intertwined with support for conservative values and theology and Israel becomes a nodal point that puts the greater conflict in a new perspective: identifying with Old Testament prophecies and God’s dealings with Israel gives hope and a sense of continuity to a revivalist movement that has become out of date. In Israel, Christian Zionists connect with both the past and the future, personally and as a movement.     

Language and Civilian Deaths: Denying Responsibility for Casualties in the Gaza Conflict 2014

The United Nations High Commissioner for Refugees (UNHCR) estimated that 1,462 civilians were killed in Gaza, and six civilians were killed in Israel during the conflict of 2104. This article uses discursive psychology to examine how Israeli spokespeople described the conflict, and Israel's actions, in ways that denied responsibility for civilian deaths. They did this using a number of discursive strategies. These included: (1) using passive and noun constructions which minimized reference to civilian deaths and erased Israeli involvement in those deaths; (2) repeatedly naming and providing details of Hamas weapons and attacks while avoiding reference to Israeli weapons and violence; (3) presenting Israel as only trying to avoid civilian deaths; and (4) describing Hamas as responsible for all deaths. These types of linguistic constructions allow governments and potential supporters to avoid acknowledging the consequences of their military actions and is one way that the virtuous nature of the ingroup is reinforced in political discourse.     

Explaining Individual Communication Processes in Homogeneous and Heterogeneous Groups Through Individualism-Collectivism and Self-Construal

The objective of this study is to test the effective decision-making theory's (EDMT) prediction that cultural individualism-collectivism (I-C), self-construal, and group composition influence turn-taking behavior and conflict behavior in small groups. Eighty-six European Americans and 62 Japanese participated in a decision-making activity in either a homogeneous or a heterogeneous group. The major findings of the study include: (a) Independent self-construal is a predictor of the number of turns and competitive conflict tactics in both homogeneous and heterogeneous groups; (b) interdependent self-construal is a predictor of cooperative conflict tactics, but the findings are not consistent for individuals across both group compositions; (c) cultural l-C is a predictor of the number of competitive conflict tactics in both homogeneous and heterogeneous groups; and (d) cultural I-C is a predictor of the number of turns and initiated conflicts only in heterogeneous groups. Implications for the EDMT and future directions are discussed.     

Parental Overprotection, Cultural Value Conflict, and Psychological Adaptation among Asian Indian Women in America

The present study related generational status, marital status, parental overprotection (control), and cultural value conflict to self-esteem and depression among first and second-generation Asian Indian immigrant women in the south-midwestern United States. Self-report data from 73 community-dwelling women supported the hypotheses that unmarried and second-generation women would report greater maternal control and cultural value conflict than would married and first-generation women. Second-generational status, high maternal control, and high cultural value conflict correlated with higher depressive symptomology; being married, low maternal control, and low cultural value conflict were related to high self-esteem. Regression analyses indicated a mediating role for cultural value conflict for depression symptom predictors, but not for self-esteem predictors. Open-ended response data provided enriched understanding of these women’s cultural and family conflicts.     

The Differential Construction of Ethnicity: The Case of Egyptian and Moroccan Immigrants in Israel

There is a tendency in Israel to distinguish the different ethnic communities into two categories: ashkenazim (Occidental Jews) and sephardim (Oriental Jews). The Israeli census adds to this homogenization by classifying immigrants as either of Asian African origin or European American origin. These classifications largely overlook the distinct cultural differences among these groups. In effect, the census builds ethnicity in one way, while immigrant groups construct their own ethnicity in another manner. Egyptian and Moroccan Jews, although both classified as sephardim, construct a very different ethnicity. This is tied to their history, the size of their community, and their experience in Israel as well as their social class, cultural practices, and networks. The construction of immigrant ethnicity in this study is analyzed as well as each group's perceptions of its collective past in their country of origin, and the likelihood of the second generation to preserve Egyptian or Moroccan ethnicity in Israel.     

Conflict and healing in family experience of second-generation emigrants from India living in North America.

In this article, I describe a study that generates a substantive theory of healing from the conflict experienced by second-generation emigrants from India living in North America. Qualitative methodology, specifically, the Grounded Theory method of data analysis and theory building, was used. Literature elucidating the differences between North American and Indian cultural values was used as a basis for exploration. Results suggest that cultural conflict stems from areas such as education and success, pressure from parents to maintain traditional cultural values, family bonds and lack of boundaries, parental control and abuse, and dating and marriage. The results of the conflict are discussed by participants in terms of loneliness and pain, lying, rebellion, or acceptance of cultural values. The factors that mediate the conflict and that determine the degree to which participants rebel or accept the cultural values seem to be linked to the approval and acceptance individuals received from their family or community and their level of self-esteem. Finally, I discuss how individuals can heal from the conflict. Methods of healing include communication with and education for parents, therapy in the areas of anger, resentment, and self-esteem, and developing an alternative support system, which may include other second-generation individuals.     

Psychological Distress among Immigrant Adolescents: Culture-specific Factors in the Case of Immigrants from the Former Soviet Union

Studies investigating the effects of immigration on the psychological wellbeing of adolescents have produced variable and inconclusive results: some identify immigrant adolescents as a group of risk whereas others fail to demonstrate higher psychological distress in this group of adolescents. It is suggested in the present paper that cultural factors active in specific ethnic groups of immigrants may in part account for this inconsistency. The present study explores the psychological distress of immigrant adolescents from the Former Soviet Union (FSU) in Israel. The respondents were 560 university students (250 females and 310 males) who had immigrated to Israel from the FSU since 1989. The present report relates to one of the instruments applied in the study: the Brief Symptom Inventory (BSI). Mean BSI scores of the respondents were significantly higher than those of Israeli adolescents and in some categories higher than the American norms. A high percent of the immigrant respondents have reported severely troubling symptoms; however no significant differences were found between the BSI scores of FSU immigrants in Israel and their peers in the FSU. The findings are discussed in light of some sociocultural characteristics of society in the FSU.     

Risk and Resilience Factors in Families Under Ongoing Terror Along the Life Cycle

Families of unarmed civilians who live in warzones at political conflict areas are at risk of exposure to traumatic ongoing terrorism (OGT). This paper focuses on families living at the political conflict area by the border of the Gaza Strip at southwestern Israel, who have experienced OGT of missile fire for a decade and a half. Case examples illustrate the nuances and details of traumatic events, such as massive bombing, life threatening situations, evacuation, threat to and loss of life of family members and close friends, and their implications on the family system along life span. Members of these families are at risk of posttraumatic reactions and maladaptive system functioning in relation to the traumatic context of their specific life cycle stage. However, some families have shown potential for developing resilience, related to three main dimensions: belief system, organizational patterns, and communication channels. The objective of the present paper is to shed light, by evidence of families exposed to OGT, on risk and resilience factors affecting a family’s ability to overcome trauma throughout the lifecycle.     

The Cultural Adaptation of a Community‐Based Child Maltreatment Prevention Initiative

A unique primary prevention effort, Strong Communities for Children (Strong Communities), focuses on changing attitudes and expectations regarding communities' collective responsibilities for the safety of children. Findings from a 6‐year pilot of the initiative in South Carolina have shown promise in reducing child maltreatment, but efforts to adapt the initiative to different cultural contexts have been lacking. No models exist for adapting an initiative that takes a community‐level approach to ensuring children's safety. Thus, this article addresses the gap by providing an overview of the original initiative, how the initiative was adapted to the Israeli context, and lessons learned from the experience. Building on conceptualizations of cultural adaptation by Castro et al. (Prevention Science, 5, 2004, 41) and Resnicow et al. (Ethnicity and Disease, 9, 1999, 11), sources of nonfit (i.e., sociodemographic traits, political conflict, government services, and the presence and role of community organizations) were identified and deep and surface structure modifications were made to the content and delivery. Ultimately, this article describes the adaption and dissemination of a community‐based child maltreatment prevention initiative in Tel Aviv, Israel, and addresses researchers' calls for more publications describing the adaptation of interventions and the procedures that need to be implemented to achieve cultural relevance.     

Conflict in Multicultural Counseling Relationships: Source and Resolution

This article outlines Coleman's (1995b) model of the six strategies individuals use to cope with cultural diversity; and suggests that conflict in multicultural counseling relationships are often the result of divergence in the strategies used by counselors and clients to cope with cultural diversity. Two ways of resolving the conflict are suggested.     

Technological Knowledge among Non-Literate Ethiopian Adults in Israel

Ethiopian Jewish immigrants in Israel are one of the most ancient communities in the world, one that has been detached from the known Jewish world for about 2,500 years. Throughout this very long period of isolation, the Ethiopian Jewish community maintained Jewish tradition and dreamed over the centuries to unite with the rest of the Jewish world and immigrate to the Jewish state—Israel. But this transition occurred within a short time from an agrarian society in Ethiopia (traditional culture) with an oral culture to a knowledge society in Israel (modern culture) with a written culture. Most studies that examine cultural transition focus on anthropological, sociological, and cultural aspects; but there are nearly no studies that examine the technological knowledge of non-literate populations. The purpose of this study is to examine and characterize technological knowledge among this population—the case of Ethiopian non-literate immigrants in Israel. The study involved in-depth interviews to examine technological knowledge through using technological appliances in their everyday life, assembly of two simple technological systems, and a home technology profile compared to the general population in Israel. Participants included 50 non-literate Ethiopian immigrants between the ages of 40–60. The results of our study are surprising in that we have shown that non-literate immigrants adapt to a technology-rich environment at an average degree with respect to the general population in Israel. Also, comparing technological knowledge between traditional and modern cultures shows participants’ wide range of knowledge without ability to read and write. Illiteracy does not preclude the development of knowledge in general, technological knowledge particularly, and does not prevent non-literate populations from acquiring knowledge in a new environment.     

Genetic Counseling Services and Training of Genetic Counselors in Israel: An Overview

Genetic counseling services have existed in Israel since 1964 and are available in almost all the major hospitals. Given the socialized healthcare system and small country size, genetic services are generally accessible and often free. The existence of founder mutations in various communities in Israel makes genetic testing easier to perform. Yet, the ethnic, cultural and religious diversity of the population has major implications on the design of the screening programs and the use of genetic services. The Israeli Association of Genetic Counselors (IAGC) was established in 2008 and had existed informally since 1989. There are two Master level genetic counseling training programs (6 students/class, 2 year program): Hebrew University-Hadassah Medical School (established in 1997) and the Technion (established in 2009). Genetic counselors’ clinical training is largely observational and 2 years of supervised counseling sessions post degree are required for board exam eligibility. Genetic counselors are licensed and lead counseling sessions individually, but currently must work under medical geneticist supervision. This is the first article to summarize the history and training of Master level genetic counselors in Israel. Genetic services, coverage and regulations are also described.     

Acculturation,gender, and views on interracial relationships among Chinese Canadians

Acculturation to mainstream and heritage culture has been shown to influence attitudes and behaviors related to romantic relationships. Few studies have examined its influence on views regarding interracial relationships and whether the psychological processes underlying these relations vary across gender. Among Chinese Canadian participants (N = 248), mainstream acculturation, but not Chinese acculturation, was associated with more personal openness to and less cultural values conflict about interracial relationships. Among men, stronger egalitarian gender role ideology mediated the relations between mainstream acculturation and the above interracial relationship variables. For women, fewer concerns about cultural preservation mediated the relation between mainstream acculturation and less cultural values conflict. The importance of understanding cultural influences on interracial relationships through a gendered lens is discussed.