Toward an Understanding of Jewish Identity: A Phenomenological Study.

To begin mapping the landscape of contemporary Jewish identity from a phenomenological perspective, the authors conducted a qualitative analysis of semistructured interviews of 10 Jewish adults in the northeastern United States. Coding resulted in 6 universal themes (dynamic nature of self-identification, early formative experiences, desire to increase religious practice, generativity, feeling marginalized, and awareness of discrimination). Most of the other 18 typical and variant themes reflected a congruence between cultural identification and religious observance. Whereas only the religiously unaffiliated participants expressed shame or embarrassment about being Jewish, the observant Jews described a sense of pride, the importance of Jewish marriage, and a connection to Israel. The Conservative and Orthodox Jews were most clear about their identity as Jews; they discussed the importance of Jewish texts, heritage, values, search for meaning, and relation to God. All but the most Orthodox participants valued interpersonal relations with Gentiles; for them, Jewish identity predominates regardless of the social context. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Does one ever really laugh at one's own expense? The case of Jews and Arabs in Israel.

Investigated the problem of self-aimed humor by examining the case of Jews and Arabs in Israel. Study 1, with 80 Jewish and 60 Arab high school seniors, dealt with preferences of jokes. Ss were asked to rate the funniness of 5 jokes with a Jewish butt and 5 jokes with an Arab butt. Jews preferred jokes with an Arab butt, as did the Arabs who felt positively toward Israel, but not those whose attitudes were negative. Study 2, with 139 Jewish and 111 Arab high school seniors, dealt with the production of humor. Ss were asked to respond humorously to 13 cartoonlike drawings depicting an Arab and a Jew in conversation. Both Jews and Arabs expressed more aggression toward an Arab butt. When humorous answers toward the Ss themselves and toward subgroups within each group were compared, no differences between Jews and Arabs were found. The only difference found was in a special kind of self-aimed humor, in which aggression is turned inward but the situation is denied, and the S finds a humorous way to benefit from it. Jews used this kind of humor more often. (29 ref) (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Exposure to terrorism, stress-related mental health symptoms, and defensive coping among Jews and Arabs in Israel.

The authors conducted a large-scale study of terrorism in Israel via telephone surveys in September 2003 with 905 adult Jewish and Palestinian citizens of Israel (PCIs). Structural equation path modeling indicated that exposure to terrorism was significantly related to greater loss and gain of psychosocial resources and to greater posttraumatic stress disorder (PTSD) and depressive symptoms. Psychosocial resource loss and gain associated with terrorism were, in turn, significantly related to both greater PTSD and depressive symptoms. PCIs had significantly higher levels of PTSD and depressive symptoms than Jews. Further, PTSD symptoms in particular were related to greater authoritarian beliefs and ethnocentrism, suggesting how PTSD may lead to a self-protective style of defensive coping. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Trajectories of resilience, resistance, and distress during ongoing terrorism: The case of Jews and Arabs in Israel.

This is the 1st longitudinal examination of trajectories of resilience and resistance (rather than ill-being) among a national sample under ongoing threat of mass casualty. The authors interviewed a nationally representative sample of Jews and Arabs in Israel (N = 709) at 2 times during a period of terrorist and rocket attacks (2004?2005). The resistance trajectory, exhibiting few or no symptoms of traumatic stress and depression at both time points, was substantially less common (22.1%) than has previously been documented in studies following single mass casualty events. The resilience trajectory, exhibiting initial symptoms and becoming relatively nonsymptomatic, was evidenced by 13.5% of interviewees. The chronic distress trajectory was documented among a majority of participants (54.0%), and a small proportion of persons were initially relatively symptom-free but became distressed (termed delayed distress trajectory; 10.3%). Less psychosocial resource loss and majority status (Jewish) were the most consistent predictors of resistance and resilience trajectories, followed by greater socioeconomic status, greater support from friends, and less report of posttraumatic growth. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Classic Kaposi's sarcoma in Jews living in Israel, 1961-1989: a population-based incidence study

BACKGROUND: The incidence of classic Kaposi's sarcoma (CKS) has been reported to be high in Jewish populations, mostly born in Eastern Europe. OBJECTIVE: To describe the incidence on CKS in Israeli Jews and to determine differences in incidence according to their geography origin. DESIGN: We analysed data on 1098 incident CKS cases with known country of origin occurring between 1961 and 1989 in the Jewish Israeli population. Reporting systems were the Israel Cancer Registry, the medical documentation of all-Kaposi's sarcoma cases and the registry of HIV-seropositive patients. Patients who were seropositive for HIV were excluded from the study population. Population figures for groups of migrants and natives were derived from census surveys (1961, 1972, 1983) and inter-census estimates based on the population registry. RESULTS: The overall age-standardized rate of CKS was 16.9 per million in men and 6.3 per million in women. The ratio between genders remained stable during the study period. In both genders, there was a steep increase in CKS incidence between the late 1960s (age-standardized rates per million: 8.0 in men and 2.2 in women) and the early 1970s (17.9 in men and 6.7 in women). No further increase was present after 1971. Overall, immigrants experienced a relative risk (RR) of 1.17 [95% confidence interval (CI) 0.90-1.521 compared with Jews born in Israel. Immigrants from Morocco, Algeria and Tunisia had the highest incidence (RR 2.01; 95% CI 1.52-2.65) compared with Jews born in Israel, followed by those born in Iraq (RR 1.74; CI 95% 1.27-2.37). The lowest incidence was experienced by immigrants from Iran (RR 0.37; CI 95% 0.18-0.77) and from Central European countries (RR 0.45; CI 95% 0.30-0.66). Immigrants from other countries in Asia, Africa, the Americas and Europe had similar rates as Jews born in Israel. CONCLUSIONS: Israeli Jews present one of the highest incidences of CKS reported from developed countries. The incidence varies according to geographical origin. Countries surrounding the Mediterranean sea represent the area of highest CKS incidence.     

Modern anti-Semitism and anti-Israeli attitudes.

Anti-Semitism is resurgent throughout much of the world. A new theoretical model of anti-Semitism is presented and tested in 3 experiments. The model proposes that mortality salience increases anti-Semitism and that anti-Semitism often manifests as hostility toward Israel. Study 1 showed that mortality salience led to greater levels of anti-Semitism and lowered support for Israel. This effect occurred only in a bogus pipeline condition, indicating that social desirability masks hostility toward Jews and Israel. Study 2 showed that mortality salience caused Israel, but no other country, to perceptually loom large. Study 3 showed that mortality salience increased punitiveness toward Israel’s human rights violations more than it increased hostility toward the identical human rights violations committed by Russia or India. Collectively, results suggest that Jews constitute a unique cultural threat to many people’s worldviews, that anti-Semitism causes hostility to Israel, and that hostility to Israel may feed back to increase anti-Semitism. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Long-term behavioral sequelae of prematurity

Between the end of 1989 and June 1992, 380,152 Russian Jews left the former Soviet Union for Israel, swelling Israel's Jewish population by nearly 10%. Absorbing great waves of immigrants was not new to Israel. Since its establishment in 1948 and the enactment of its Law of Return, large population groups from dozens of different ethnic and cultural backgrounds had immigrated into the country. In 1992 Israel's Jewish population totaled 4,242,500. Of that number, 360,949 had been born in Asian countries, 458,009 in Africa, 1,252,131 in Europe, and 184,317 in America and Oceana.     

Affirmative psychotherapy for American Jews.

As psychotherapists have increasingly attended to issues of culture, race, and ethnicity in their clinical work, some groups have not received adequate attention in the professional literature. One such group is American Jews, who represent a small, culturally distinct group of people who have experienced a long history of oppression. Because of the substantial within-group variability, stereotypes are often used in the place of knowledge about or actual experience working with American Jews. To reduce reliance on stereotypes and assumptions about Jews, it is important to understand both Jews and Jewish culture, as well as how to provide culturally congruent and affirmative psychotherapy services to this community. To provide some guidance in working with American Jewish clients, this article presents (a) basic demographic information about American Jews, (b) information about Judaism and Jewish culture, and (c) aspects of culturally appropriate psychotherapy with American Jews. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Religion and the morality of mentality.

Christian doctrine considers mental states important in judging a person's moral status, whereas Jewish doctrine considers them less important. The authors provide evidence from 4 studies that American Jews and Protestants differ in the moral import they attribute to mental states (honoring one's parents, thinking about having a sexual affair, and thinking about harming an animal). Although Protestants and Jews rated the moral status of the actions equally, Protestants rated a target person with inappropriate mental states more negatively than did Jews. These differences in moral judgment were partially mediated by Protestants' beliefs that mental states are controllable and likely to lead to action and were strongly related to agreement with general statements claiming that thoughts are morally relevant. These religious differences were not related to differences in collectivistic (interdependent) and individualistic (independent) tendencies. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Epidemiology of temporal arteritis in Israel

An effort was made to identify all cases of biopsy-proven temporal arteritis (TA) diagnosed in Israel during 1960-78. A total of 46 Jewish patients was found, none of them under 50 yr of age. The age-standardized annual incidence rate of biopsy-proven TA among Jews in Israel rose from 1.6 in 1960-64 to 8.6 in 1975-78, with an overall incidence of 4.9 new cases diagnosed annually/10(6) population greater than or equal to 50 yr. The male:female ratio was 0.95. The annual incidence was 0.2 cases/10(6) population aged 50 to 59 yr, and 11.6/10(6) population greater than or equal to 70 yr of age. We feel that apparent increase in the incidence of TA is due to increased awareness of the disease rather than to an increase in morbidity.     

Mechanisms of normal and abnormal neurulation: evidence from embryo culture studies

In this paper we estimate the size of several categories of "Israeli" immigrants in the United States. According to the 1990 U.S. census, there were about 95,000 Israeli-born immigrants in the United States in that year. Using the language and ancestry information available in the Public Use Microdata Sample (PUMS) of the 1990 census, we estimate that of this total, about 80,000 are Jews and 15,000 are Palestinian Arabs born in Israel. In addition to the Israeli-born, we present a range for the number of Jewish immigrants from Israel who are not Israeli-born (about 30,000-56,000). Thus our estimate for the total number of Jewish immigrants from Israel in the United States in 1990 is between 110,000 and 135,000. Fertility information available in the PUMS, also enable us to provide estimates for the number of second-generation Israelis in the United States in the 1990 (about 42,000). Finally, using both the 1980 and 1990 PUMS, we provide estimates for the rate of return migration among Israeli-born Jewish immigrants in the United States.     

Arab and Israeli counseling trainees: A comparison of ethnically homogeneous and heterogeneous groups.

The study compared Arab and Jewish trainees in ethnically homogeneous and heterogeneous groups, in 1 counselor training program in Israel. The 60 participants were divided into 4 conditions: Jewish trainees in homogeneous and heterogeneous groups (n=15 in each), and Arab trainees in homogeneous and heterogeneous groups (n=15 in each). Functioning in the group was measured through group climate (engagement, conflict, and avoidance), group intimacy, self-disclosure, and regret of disclosure. Results indicated cultural differences only on self-disclosure, with Arabs scoring lower than Jews on several dimensions. Group composition differences were mainly indicated on the climate measure, with higher scores in the heterogeneous group on conflict and avoidance, and lower scores on regret of feeling exposure. Culture-by-group interactions were found for engagement, self-disclosure, and regret after disclosure about self, with Arabs in heterogeneous groups scoring higher on the first 2 and lower on the third. These results recommend placing Arab trainees in heterogeneous groups. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Are religious beliefs relevant to mental health among Jews?

Although considerable evidence has linked religious beliefs to mental health among Protestant Christians, previous theory and research has emphasized that practices play a more important role than beliefs for Jews. Beliefs about God’s benevolence may be salient for Orthodox Jews, however, as such beliefs are central to traditional Jewish doctrine. Two studies were conducted to compare the extent to which religious beliefs predicted depression and anxiety for Orthodox Jews, non-Orthodox Jews, and Protestants. Results indicated that beliefs were salient for Orthodox Jews and Protestants, and less relevant for non-Orthodox Jews. Among Orthodox Jews, religious beliefs remained a significant predictor of anxiety and depression after controlling for religious practices. Implications for clinical treatment of Jewish individuals are explored. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Introducing a brief measure of cultural and religious identification in American Jewish identity.

The authors conducted 3 studies to develop and investigate the psychometric properties of the American Jewish Identity Scales (AJIS), a brief self-report measure that assesses cultural identification and religious identification. Study 1 assessed the content validity of the item pool using an expert panel. In Study 2, 1,884 Jewish adults completed the initial AJIS and various measures of ethnic identity, collective self-esteem, and religiosity. Using confirmatory factor analyses, the authors selected and cross-validated 33 items that loaded highly and differentially on the 2 theorized latent factors. Study 3 assessed the AJIS's short-term stability and its relation to social desirability. Tests of reliability and construct validity provided initial psychometric support for the measure and confirmed the theorized primary salience of cultural identification. Participants reported significantly more private than public collective self-esteem, and the most Jewish-identified participants reported greater private self-esteem, acculturative stress, and perceived discrimination than did their more assimilated counterparts. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Review of Jewish women in therapy: Seen but not heard.

Reviews the book, Jewish women in therapy: Seen but not heard edited by Rachel Josefowitz Siegel and Ellen Cole. In this book, the editors have assembled a varied collection of prose and poetry, first-person stories and accessible theoretical pieces that can help Jews and non-Jews, women and men, therapists and patients, and general readers to grapple with questions of Jewish women's identities and diversity. The topics addressed include hidden fears about being "too Jewish" or "not Jewish enough," middle age, intermarriage, unacknowledged violence against Jewish women by Jewish men, lesbianism, and both the fears and the strengths that can come from being Jewish and female. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Na,K-ATPase: a molecular target for Leptospira interrogans endotoxin

Independently conducted yet complementary sets of data from the 1970/1971 and 1990 National Jewish Population Surveys and the U.S. censuses of the same years were used to analyze changes in the internal migration of Jews and whites during the periods 1965-1970(1971) and 1985-1990. Interstate lifetime and five-year migration rates among Jews increased to levels significantly surpassing those of whites. Adjusting Jewish migration rates for the educational achievement of their white counterparts did not have much of an effect on lifetime migration or on the recent migration of the 1970/1971 Jewish population; however, it accounted meaningfully for the migration propensities of Jews in the period 1985-1990. These findings suggest that socioeconomic status has begun to play a larger role in promoting different migration patterns than in promoting ethnic group differences. Further, the direction of Jewish migrations followed those of whites (i.e., from the North-east and Midwest to the South and West): and due to their higher migration rates, Jews have considerably narrowed the regional distribution differences between themselves and whites. I interpret these results as evidence of the weakening role of ethnicity in present-day America.     

Successful management of right coronary air embolus after intracoronary administration of verapamil

The incidence of classic Kaposi's sarcoma (CKS) has been reported to be high in Jewish populations living in Israel and in immigrants originating from the Mediterranean basin. No population-based reports are available on the incidence of CKS in Israeli Arabs. We analyzed the incidence of CKS cases occurring between 1970 and 1993 among Arabs living in Israel. Reporting systems were the Israel Cancer Registry, the medical documentation of all-Kaposi's sarcoma cases and the registry of human immunodeficiency virus-seropositive patients. Population figures were derived for census surveys (1972 and 1983) and inter-census data based on annual updating of demographic characteristics. Age-standardized incidence rates (ASR) were 6.87 per million in men and 2.18 per million in women. The ASR did not increase between 1970 and 1993 in either men or women. The age-adjusted male to female ratio was 2.0 below 50 years of age and 3.5 above it. The observation of a stable and relatively high incidence of CKS in Israel-born Arabs, comparable to other populations living in the Mediterranean basin, suggests that risk is related to geographical origin. CKS incidence, however, is lower than that in Israel-born Jews.     

Does ethnicity explain functioning in group counseling? The case of Arab and Jewish counseling trainees in Israel.

This study compared the functioning in group counseling of two ethnic groups--Arab and Jews in Israel. All participants were counseling trainees in a university program, led by one group leader. Variables included self-disclosure, goals for therapy, client behavior, and therapeutic factors, measured repeatedly (at least twice), either through questionnaires or through analyses of transcribed sessions. Statistical analyses were performed by means of a hierarchical model (mixed), with the individual nested within the small group and the ethnic cohort. In contrast to our expectations, results indicated more similarities than differences between the two cohorts. Moreover, Arab trainees intended to disclose more in group and actually did (based on a questionnaire) compared with their Jewish counterparts. On the Client Behavior Scale (C. E. Hill & K. O'Brien, 1999) there were a few differences revealed: Arab trainees displayed more simple responses, more cognitive exploration, and less resistance, insight, and therapeutic change. Two differences were revealed also on the therapeutic factors. The discussion cautions against unnecessary modifications made in interventions with different cultural groups in counseling. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

White culture, Jewish culture, and the origins of psychotherapy.

Multicultural literature often states that psychotherapy is a product of White culture. This article differentiates between White and Jewish culture and demonstrates the extent of the influence of Jewish culture on the origin and development of psychotherapy. The first section compares White culture to Jewish culture in terms of compatibility with the values and orientation of psychotherapy. The second section first demonstrates that psychoanalysis not only developed within Jewish culture, but also that it shares many features with Jewish mysticism. Then psychoanalysis and Gestalt psychology are compared to American behavioral psychology to demonstrate the differences in their orientations. The third section documents the contributions of Jews to psychological theory and psychotherapy. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

The perception of Jewish photographs by non-Jews and Jews.

2 groups of Ss, a Jewish group and a non-Jewish group labeled 100 photographs as Jewish or non-Jewish and selected the 30 that appeared most Jewish-looking. "In both groups high F scorers, but in neither group was there a significant difference in accuracy between high and low scorers. There was no significant relationship in either group between response bias and accuracy. With respect to between-group differences Jews were more accurate than non-Jews and manifested a tendency to label more photographs as Jewish." (PsycINFO Database Record (c) 2010 APA, all rights reserved)