The Association Between Gender,Ethnicity, and Suicidality Among Vocational Students in Israel

Gender and ethnicity are significant factors when evaluating suicidal risk, especially among ethnically diverse populations. In the current study we explored the association between gender, ethnicity, and suicide ideation and attempts among Arab and Jewish vocational education and training high school students in Israel. Students (N = 3,554) completed a self‐report survey evaluating suicide ideation and attempts, depression, anxiety, somatization, and sense of belonging. Hierarchical generalized linear modeling indicated that female Arab adolescents had elevated levels of suicide ideation, higher rates of suicide attempts, and greater psychological distress than Arab males and Jewish students. Furthermore, female Arab adolescents were found to be more susceptible to suicide ideation when depression levels were high. These results are discussed in the context of the double‐jeopardy Arab young women face, as members of a minority ethnic group in Israel and their status as women within the patriarchal Arab culture.     

Alleviating love’s rage: Hegel on shame and sexual recognition

ABSTRACT

The paper reconstructs Hegel’s account of shame as a fundamental (‘existential’) affect. Qua spiritual, the human individual strives for self-determination; hence she is ashamed of the fact that, qua bodily or natural, she is weak, vulnerable, and needy – namely, externally determined. Hegel approves of two typical responses to shame: (1) Reduction – the individual struggles for honour in civil society by disciplining her activity, including hiding potentially shameful features from others. Here, shame is reduced but remains a psychological burden. (2) Within marriage, however, shame is alleviated – the individual reveals shameful features to her lover and is recognized as a bodily, needy and vulnerable creature. I discuss two modes in which such recognition is manifested. First, since love is an ‘immediate unity’ – rather than governed by a rigid normative code – the spouses are implicated in each other’s failures, and, moreover, can creatively modify the significance of features, expressing their ‘infinite uniqueness’ by conferring positive value on what counts (in civil society) as shameful. The second mode is sexual intimacy: lovers affirm each other’s bodies by bodily, habituated – and therefore trustworthy – means.