GENDER AND WORK HISTORY IN THE PLACEMENT AND PERCEPTIONS OF ELDER COMMUNITY VOLUNTEERS

This study explored factors that determine the types of volunteer jobs older adults are placed in, as well as factors that define the meaning of their roles. With a sample of 169 elder community volunteers (mean age, 73 years), we investigated the patterns of job perceptions of women and men in two types of volunteer positions: jobs that involved leadership and jobs that did not. A two-way MANOVA with gender and leadership as independent variables revealed that there was a significant interaction effect. When men are leaders, their sense of interpersonal feedback is higher than when they are non-leaders, but their sense of influence and autonomy is lower. Women in leadership jobs feel more influential and autonomous than their peers in non-leadership jobs. Subsequent analyses probing differences in job placement suggested that work history was a significant predictor of leadership jobs for men, but not for women. Correspondingly, men with prestigious preretirement work histories perceived their volunteer roles as less influential than men who had been in lower status jobs before retirement. Work history was not a predictor of job perception for women. These placement and perception issues are discussed within the context of an historical perspective on paid work, with special emphasis on gender.     

Intrinsic need satisfaction and the job attitudes of volunteers versus employees working in a charitable volunteer organization

This research examines how intrinsic need satisfaction during volunteer work relates to the job attitudes of volunteers ( Deci & Ryan, 2000 ; Ryan & Deci, 2000 ). We distinguish between autonomy, competence, and relatedness needs, and predict these to have distinct effects on volunteers' job satisfaction and intent to remain with the volunteer organization. We then compare volunteer workers to a matched sample of paid employees (performing identical tasks within the same organization) in the way in which they derive their job satisfaction and intent to remain from satisfaction of these three types of needs. As predicted, path analysis (N=105) shows that satisfaction of autonomy needs and relatedness needs are positively related to the intent to remain a volunteer with the volunteer organization, and this relation is mediated by satisfaction with the volunteer job. The matched samples comparison further reveals that whereas the job satisfaction and intent to remain of paid employees is most clearly predicted by satisfaction of autonomy needs, satisfaction of relatedness needs is the primary predictor of job satisfaction and intent to remain among volunteers. Theoretical and practical implications, as well as avenues for further research, are discussed.     

What predicts Australian university students' intentions to volunteer their time for community service?

University students represent one target population with great potential to serve as volunteers. The primary focus on describing the characteristics of students who choose to volunteer, however, has resulted in limited understanding of the psychosocial factors impacting on students' decisions to volunteer. To bridge this gap, we used an extension of a well‐known theoretical framework, the theory of planned behaviour (TPB), to predict students' intentions to volunteer for community service. Using content and thematic analysis, we explored also students' motivations and constraints for volunteering. Students (N = 235; M age = 22.09 years) self‐reported their attitude, normative influences, control perceptions, moral obligation, past behaviour, demographic characteristics, and intentions for volunteering via questionnaire. Regression analyses showed that the extended TPB explained 67% of the variance in students' volunteering intentions. In qualitative analyses, themes primarily represented the factors contributing to low efficacy for volunteering (e.g., time constraints). Control perceptions and perceived moral obligations related to volunteering represent important future targets to encourage student volunteering for organisations providing critical services for those most in need.     

Issues in the psychopharmacologic assessment and treatment of the orthodox Jewish patient

As with members of other cultural and religious groups, patients within the Orthodox Jewish community present with their own distinct clinical psychiatric issues related to their unique beliefs and practices. This article reviews the existing literature and anecdotal experience on the psychopharmacologic assessment and treatment of Orthodox Jewish patients. Specific aspects examined include this group's perceived intense stigma in receiving treatment, the priority this community places on cognitive functioning, and how the influence of Jewish laws on marriage and sexual practices impacts one's treatment decisions. The relevance of Jewish dietary laws, the Sabbath, and the community's interest in alternative treatments are also discussed. The limited ethno-psychopharmacology research related to Orthodox Jewish psychiatric patients is reviewed. We conclude that understanding issues such as these is critical if one is going to work within this cultural system in order to successfully address their mental health issues. However, the dearth of controlled research in this community needs to be addressed to provide more effective treatment.     

Potential Bone-Marrow Donors and Their Spouses: The Effects of Volunteerism on Distress Levels1

The current study sought to provide a better understanding of the reactions of bone-marrow volunteers to the possibility of donating by examining these volunteers in the context of their closest relationships. Using Tesser's (1988) self-evaluation maintenance (SEM) model as a guide, we examined the influence of spouses who are also volunteers on each member of the couple's distress levels and on the marrow volunteer's ambivalence about donating. We also examined the independent effects of known risk factors for donation-related distress and the combined effects of spouse volunteer status and these risk factors on distress levels. Questionnaire data were collected from 278 couples selected from 39 bone-marrow donor centers. Results demonstrated that when spouses of potential donors were engaged in any type of volunteer activity, members of the couple felt greater anxiety than when spouses were not volunteers. Additionally, other variables were found to have a conjoint effect with spouse volunteer status on volunteer and spouse anxiety levels.     

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.     

Volunteer work in the church among older Mexican Americans

The purpose of this study is to identify the factors that influence the amount of volunteer work that older Mexican Americans perform in the place where they worship. The relationship between religion and volunteering is viewed from a social identity perspective. Data from a nationally representative sample of older Mexican Americans suggest that Evangelical/Pentecostal church members spend more time performing volunteer work at church than older Mexican Americans who affiliate with other denominations. Moreover, the findings indicate that the difference in the amount of volunteering between the two groups can largely be explained by differences in the nature of the spiritual support that Evangelical/Pentecostal receive from their fellow church members as well as depth of their commitment to their faith.     

The publication of Salomon Reinach's ‘Orpheus’ and the question of Christian origins

A covert reason for the decline of ritual wailing among Yemenite-Jewish women in Israel is the community's memory of its stay in Yemen as a period of ‘exile’ manifested in dhimmi status. According to respondents’ oral history, Jewish lamentation was exploited by members of the majority Muslim population to compel Jews – mostly men – to wail in honor of Muslim dead. The article makes its main contribution by revealing this historical episode and analyzing the standing of women's lamentation in the context of religio-political tension. The respondents' narrative reveals that although the wailers mitigated the humiliating effects of this spectacle, the appropriation of their community custom impaired Jewish men's gender status and ability to perform religious differentiation. This, coupled with changes caused by their relocation to Israel, has made women's lament the commemoration of a practice that evokes shame among members of this community, abetting its decline in the past decade.     

Predictors of individual,community and national resiliencies of Israeli Jews and Arabs

The contribution of individual characteristics to predicting individual, community and national resilience of Israeli Jews and Arabs was investigated. Psychological resilience refers to people's assessment of their ability to withstand negative psychological consequences of major afflictions, and to keep functioning despite these adversities. The following hypotheses were examined: 1. The Jewish sample would score higher than the Arab sample on indices of individual, community and national resilience. 2. Men of both groups would score higher compared with women on these resilience indices. 3. Exposure to terror and fear of upcoming war would negatively predict the resilience of both groups. 4. Higher level of religiosity, right wing political attitudes, higher income, higher education, older age and higher sense of coherence will positively predict the investigated resiliencies. The random sample included 1100 Jews and 350 Arabs who participated in an internet survey. Resilience was defined in this study as the balance of individual, community and national strength (protective factors) to vulnerability (risk factors). The results supported the first three hypotheses whereas the fourth hypothesis was supported only for the Jewish sample. The present study indicated that some predictors had universal effect on resilience, whereas others seemed to be culture specific predictors.     

Clinical Geropsychology: Implications for Practice in Medical Settings

Older adults are a rapidly growing segment of the population, who have high rates of chronic illness and who utilize health care resources heavily. Psychologists must become better prepared to work with older patients in geriatric settings, including geriatric assessment units, memory disorders clinics, and nursing homes. In addition, all psychologists will increasingly encounter older patients in environments such as primary care clinics, rehabilitation settings, and disease management programs focusing on problems that are prevalent in older patients (e.g., cancer, diabetes). Suggestions are offered for adaptation of usual clinical practice to address the special needs of older patients and their families, and recommendations made for advancing and expanding the practice of clinical geropsychology.     

Sifting Through Tradition: The Creation of Jewish Feminist Identities

In recent decades, feminists have been questioning patriarchal religions. As a result, many find themselves ambivalent about their religious and spiritual identities. This paper presents a model of identity formation that addresses the processes by which potentially conflicted identities are integrated. This model is based on research about how women who identify themselves as both Jewish and feminist create unconflicted Jewish feminist identities. Through a process ofsifting through their available options, they have chosen to identify with only those aspects of Judaism and feminism that satisfy their feminist, religious, and perhaps most importantly, their spiritual, needs. Because these needs vary, what it means to be a Jewish feminist is not static. Three types of Jewish feminist identity—inclusionist, transformationist, and reinterpretationist—are identified.     

Volunteerism in a Community‐Based Sample of Women Aged 50 to 80 Years1

This paper has 2 purposes: (a) to present the differences in demographic and health characteristics of older women volunteers and nonvolunteers in a community‐based sample; (b) to identify the motivations of current and past volunteers, as contrasted with those who have never volunteered. A population‐based survey was conducted with a sample of 1,104 women aged 50 to 80 years in the state of Washington. Nonvolunteers were less likely to be married and were slightly less likely to be White than were current or past volunteers. Demographic variables (e. g., age) and health status predicted level of reported motivation for volunteering. These data provide us with population‐based estimates of volunteering and motivations for older women.     

Gender Differences in the Construction of Spirituality, Work, Learning, and Community by Baalei Teshuvah

This paper explores the question, “How do Jewish men and women who have become Orthodox (baalei teshuvah) compare in their constructions of spirituality, work, learning, religious practices, and community?” It is based on a qualitative research study that included interviews with 48 baalei teshuvah (24 men, 24 women), two focus groups, and ten key informant interviews. Participants were from the East Coast of the USA. We found the women more affirmative about their spirituality and feelings about community; men identified with these experiences but not the terminology. The men gave more attention to work and to their struggles integrating work and religion. The women expressed excitement about learning whereas the men conveyed self-consciousness over their language and learning deficiencies.     

Exploring own-age biases in deception detection

The present study explored own-age biases in deception detection, investigating whether individuals were more likely to trust those in their own-age group. Younger and older participants were asked to detect deceit from videos of younger and older speakers, rating their confidence in each decision. Older participants showed an own-age bias: they were more likely to think that deceptive speakers of their own age, relative to younger speakers, were telling the truth. Older participants were also more confident in their judgements of own-age, relative to other-age, speakers. There were no own-age biases for younger participants. In a subsequent (apparently unrelated) task, participants were asked to rate the trustworthiness of the speakers. Both age groups of participants trusted younger speakers who had previously told the truth more compared to those who had lied. This effect was not found for older speakers. These findings are considered in relation to the in-group/out-group model of social cognition and common stereotypical beliefs held about younger and older adults.     

Voluntary work with sporting activities for Jewish children and teenagers: commitment to inclusiveness,Jewish identity,and a future Jewish life – an interview study

Membership in Jewish congregations seems to be declining and modern society has been described as a challenge to Jewishness and to the future for Jews as a people with shared characteristics and traditions. Activities for children and teenagers have gained increasing attention, since such activities might be a reassurance of a future Jewish life. To arrange such activities is, however, demanding and individuals who commit themselves to voluntary work are essential. In this study, six members of a Swedish Conservative congregation, who were committed to voluntary work with sporting activities for children and teenagers, were interviewed about the way in which they perceived their voluntary work. A thematic analysis was conducted. The volunteers concluded that everyone should feel included in the activities. They had a nuanced view of Jewish identity and also welcomed those who were not considered halakhically Jewish. Moreover, they wanted to support a positive Jewish identity in the new generation. Their work was perceived as meaningful even though they said that congregants who felt that the activities should adhere to Halakhah had criticized them. It is proposed that congregations should support voluntary workers and facilitate their efforts, otherwise experiences of misrecognition might evolve, experiences that are counterproductive for a vital congregational life.     

Women's Liberation Among Two Samples of Young Women

Interviews conducted in 1970 and 1971 with women who were university students and women registered with the state department of employment indicated that compared to married women, single women who did not have direct experience in the traditional female role held opinions which tended to idealize that role orientation. In particular, inexperienced women as opposed to more knowledgeable women tended to see marriage and children as the most important life experience for a woman, to have lower career commitment (p <.05), to plan to alter their career plans significantly to accommodate children (p <.05), and to idealize the sexual relationship in a marriage (p <.003). Neither group of women revealed belief patterns strongly supportive of the women's liberation movement.     

Family, Community, and Motherhood: Caring for Fatherless Children in the Jewish Community of Thirteenth-Century Perpignan

This article investigates the guardianship of fatherless children (orphans) in one of the most important Jewish communities of the thirteenth-century realms of Aragon, the aljama of the town of Perpignan. After reviewing some ideals of Solomon ben Abraham ibn Adret of Barcelona, as expressed in his responsa, the article focuses on documents of practice. This documentary basis includes royal charters, Latin wills of Jewish testators, and 148 unedited transactions generated by eighteen panels of guardians between 1266 and 1286, described in an analytical table at the end of the article. The practical evidence reveals that guardians usually served as a group, panels comprised close relatives of the wards and men who were distinguished in their community through official service. Case studies expose the dynamics within these panels and establish that the orphans' widowed mother usually acted as the group's leader. A comparison with her Christian counterpart places the rights and responsibilities of the Jewish widowed mother guardian into relief. Although not autonomous, Jewish widowed guardians were highly effective caretakers of their fatherless children. The idealized view of the Jewish widow held by her medieval contemporaries as helpless and in need of special care from the men of her community enabled already capable widows to benefit from the financial aid of community leaders who otherwise might not have been so keen to foster these women's legal and financial agency.     

Is identifying with a historically victimized group good or bad for your health? Transgenerational post‐traumatic stress and collective victimization

An abundance of evidence suggests that the consequences of collective ingroup victimization can traverse generations, even among group members who are not direct descendants of victims. It nevertheless remains unclear why only some group members experience vicarious victimization. To examine the role of collective identification in the transmission of trauma across generations, we surveyed members of a Jewish community—including descendants of holocaust survivors and others who were not descendants of the holocaust survivors. Among non‐descendants, Jewish identification was negatively associated with symptoms of post‐traumatic stress disorder (PTSD). In contrast, among descendants, Jewish identification was positively associated with PTSD symptoms. Further, familial willingness to discuss the holocaust mediated the relationship between identification and PTSD symptoms. Additional analyses confirmed that these effects were specific to holocaust‐related PTSD symptoms and not general anxiety or depression. These findings suggest that collective identity may both buffer and enhance the effects of collective victimization on mental health. Copyright © 2011 John Wiley & Sons, Ltd.     

Experiences with social support among older adult women participating in gay square dancing

LGBTQI2S+ (lesbian, gay, bisexual, transgender, questioning, intersex, and two-spirit, etc.) individuals face unique challenges to physical activity participation, such as discrimination and exclusion. Square dance is a form of collaborative group dancing and while traditionally a heteronormative form of dance, gay square dance is typically open to everyone, regardless of sexual orientation. Square dancing offers opportunities to belong to a community of others engaged in the same activity, which older adults often find satisfying. The aim of this research was to understand how older adults who identify as women experience social support in the context of participating in gay square dance and the role previous experiences of social exclusion play in influencing these experiences. Fourteen self-identified women (age range 55–79 years; n = 11 White, n = 1 Black, n = 2 Jewish) belonging to a gay square dance club participated. Participants self-identified as heterosexual (n = 7), lesbian (n = 3), pansexual (n = 1), bisexual (n = 1), or did not identify with existing terminology (n = 2). Interviews were conducted during a gay square-dancing festival and thematically analyzed. Findings highlighted that participants experienced acceptance which affirmed their sense of self and enabled their authentic selves. To foster a sense of belonging and close relationships, specific actions (e.g., demonstrative welcoming of newcomers, mutual support) were taken by other participants in the group. Physical touch is an inherent part of square dancing, which took on different meanings for participants and was overall perceived as safe. Inclusive groups like gay square dance clubs are an important and consistent means where older adult women can experience meaningful social relationships and interactions.     

Four chapters in the history of crypto-Judaism in Brazil: the case of the northeastern New Christians (17th–21st centuries)

The present work examines the history of a group of New Christians who were imprisoned by the Portuguese Inquisition between 1730 and 1740 in the northeastern Brazilian Captaincy of Paraíba. Our purpose is to assess the importance of Jewish interventions to the maintenance or resurgence of Jewish practices and Jewish identity among Portuguese conversos. Our point of departure is a discussion of three specific periods in the history of the New Christians of the Brazilian northeast: First, a period during which an openly-professing and Jewish community existed legally in Pernambuco under Dutch rule (1630–1654); second, the post-Dutch period, when a crypto-Jew who was not related to the group and harbored a stronger faith than its members, revived crypto-Jewish practices and instilled a crypto-Jewish identity among them. Third, we examine a much more recent period, beginning in the 1970s, in which historiography itself has played a central role in causing the local resurgence of crypto-Judaic practice and identity. We attempt to demonstrate that, contrary to the claims of traditional historiography on conversos, the Judaic practices and beliefs of the descendants of the Iberian Jews who converted to Christianity during the fifteenth century did not survive or reappear as a consequence of an uninterrupted cultural transmission of Jewish precepts; rather, these beliefs and practices survived because of external influences that the New Christians experienced in the course of their history.