Symmetrical and asymmetrical interethnic perception in Israel

Asymmetrical ethnic perception within the Israeli population has been demonstrated by several past studies. Jews of Western origin generally revealed unfavorable attitudes toward Jews from Oriental origin, whereas the latter group revealed favorable attitudes toward Jews of Western origin and related less favorably toward themselves. The present study raises the question whether there exists an unequivocal assymmetry in interethnic perception in Israel, or whether under specific conditions, in which close contact between the groups exists, and where the status of Orientals is equal to that of the Westerners, asymmetry might not be found. Ethnic stereotypes were investigated among 463 students in vocational high schools. The findings show the emergence of symmetrical ethnic perception within that population. Symmetry has reached its optimal level among children of mixed parentage, who rated equally—Western or Oriental Israelis. In addition, contrary to previous results, students of Oriental origin did not differ from Western students in their attitudes toward Arabs. The difference between the present study and previous studies is discussed.     

Recent advances in intergroup contact theory

Recent advances in intergroup contact theory and research are reviewed. A meta-analysis with 515 studies and more than 250,000 subjects demonstrates that intergroup contact typically reduces prejudice (mean r = −.21). Allport's original conditions for optimal contact - equal status, common goals, no intergroup competition, and authority sanction - facilitate the effect but are not necessary conditions. There are other positive outcomes of intergroup contact, such as greater trust and forgiveness for past transgressions. These contact effects occur not only for ethnic groups but also for such other groups as homosexuals, the disabled and the mentally ill. Intergroup friendship is especially important. Moreover, these effects typically generalize beyond the immediate outgroup members in the situation to the whole outgroup, other situations, and even to other outgroups not involved in the contact. They also appear to be universal - across nations, genders, and age groups. The major mediators of the effect are basically affective: reduced anxiety and empathy. And even indirect contact reduces prejudice - vicarious contact through the mass media and having a friend who has an outgroup friend. Of course, negative contact occurs - especially when it is non-voluntary and threatening. Criticisms of the theory and policy implications are also discussed.     

Working with emotion in educational intergroup dialogue

As a form of multicultural education, intergroup dialogue is one method to improve intergroup relations. Furthermore, this form of experiential education inevitably elicits emotional responses to diversity and social justice issues. The theory and research, however, supporting its pedagogy lack a comprehensive framework for working with emotion. Recent empirical and theoretical work on emotion in intergroup interaction gives us some guidance in conceptualizing the centrality and complexity of emotional content and processes in intergroup contact. Additionally, ample evidence exists for the primacy of affect in the regulation of social relationships from the parent–child dyad to intergroup interactions. Most empirical work on affect in intergroup relations primarily focuses on assessing reactions to imagined or actual, one-time laboratory encounters and examines the reactions of only dominant group members. In contrast to experimental work, intergroup dialogue involves complex dynamics within the context of structured, sustained, face-to-face conversation among real people of dominant and subordinate social identity groups. Recommendations to improve intergroup contact include intervention at the level of emotion. Although it does not focus systematically on the affective layer, intergroup dialogues’ philosophy and structure prime the ground to do so. This paper proposes a set of principles to work with emotion in intergroup dialogue that would provide ways (1) to foster overall positive intergroup contact, (2) to work effectively with negative affect and resistance as integral and not subversive to positive intergroup interactions, (3) to attend to the force that ambivalence exerts on intergroup interaction, and (4) to work with facilitators’ affective processes. Implications for research are also discussed.     

Ingroup norms, intergroup contact and intergroup anxiety as predictors of the outgroup attitudes of majority and minority youth

This study focused on the interplay of perceived parental and peer norms and the quality of intergroup contact in predicting outgroup attitudes among majority and minority youth. In addition, the role of intergroup anxiety on the contact-attitude association was studied simultaneously with the effects of social norms. 225 adolescents (93 Finnish majority and 132 Russian-speaking minority youth) were surveyed. As was hypothesized, the effects of intergroup contact and social norms on the outgroup attitudes were different depending on the group status: perceived norms and the quality of intergroup contact had a joint effect on outgroup attitudes only among minority youth. While perceived norms and contact experiences affected the outgroup attitudes of majority group members independently of each other, minority group members’ negative contact experiences were associated with negative attitudes towards the majority only when the perceived ingroup norms supported the expression of negative attitudes. Surprisingly, intergroup anxiety mediated the contact-attitude association only in minority youth, and the effect of contact quality on outgroup attitudes was stronger among the minority than among the majority. The results are discussed in relation to the specific intergroup context in question. It is suggested that both positive ingroup norms and pleasant personal contact experiences play a crucial role in the formation of positive attitudes among minority as well as majority youth, and in some contexts positive norms may be even more important than positive intergroup contact.     

Patterns of intergroup attitudes in South Africa after 1994

In the heterogeneous South African society, race has become not only the major organizing principle, but also the primary unit of social analysis. The concept “intergroup relations” has consequently predominantly been associated with racial relations and “intergroup attitudes” with “interracial attitudes”. Interest in South African race relations has furthermore been enhanced by the tumultuous struggle against apartheid. A substantive body of research acquired during apartheid indeed points to interracial tension. The advent of a new political dispensation in 1994 has been accompanied with expectations that increased intergroup contact, in particular, would result in improved interracial relations. The current study investigates intergroup attitudes after 1994. Three countrywide surveys were conducted in 1998, 2001 and 2009 using representative samples of all major racial groups. The results indicate that overall attitudes were more positive among more affluent and urbanized communities. However, there are indications of prevailing negative relations, in particular between Blacks and Afrikaans-speaking Whites. While the attitudes of Afrikaans-speaking Whites seem to have become more positive, that has not been the case to the same extent for Blacks. Blacks also appear to be less positive towards English-speaking Whites than during apartheid. Overall, the results point to more positive intergroup attitudes in some instances, but also to potential emerging points of tension.     

Egocentrism, ethnocentrism, and altrocentrism: factors in individual and intergroup violence

Egocentrism and ethnocentrism are considered as cognitive biases which foster violence at both individual and group levels. Each is characterized as a lack of empathy or an inability to see reality as it appears to others. Altrocentrism is conceptualized as a more mature, socialized form of perceiving in which the individual can understand another person because he sees the facts as they appear to the other. Adolescents tend to see policemen and teachers as hostile and threatening because they cannot empathize with the roles of these authority figures. Evidence indicates that violent behavior is associated with egocentric and ethnocentric thinking. Devices such as role-playing, stating the case of the other, fantasy, and the culture-assimilator foster altrocentric thinking, and some evidence indicates that they reduce the frequency of resort to violence. Cross-cultural education must begin use of such procedures if we are to minimize domestic and international violence.     

Identity conflict in sojourners

The research adopted an intrapersonal perspective on identity and acculturation and explored the prediction of identity conflict in Chinese sojourners in Singapore. One hundred and six sojourners from the People's Republic of China completed a questionnaire which assessed tolerance of ambiguity, attributional complexity, host and co-national identification, quality and quantity of host and co-national contact, perceived discrimination, cultural distance, length of residence abroad and identity conflict. Step-wise regression analysis revealed that greater tolerance of ambiguity, attributional complexity, and co-national identification and less perceived discrimination and contact with host nationals predicted lower levels of identity conflict. These variables combined to account for 35% of the variance in the outcome measure. Results are discussed in terms of competing models of identity, acculturation and cross-cultural adaptation.     

Criminal activity among Jewish and Arab youth in Israel

This study examines data deriving from the self-reported criminal activities of Israeli Jewish and Arab street corner youth and junior and senior high-school students in Israel. Differences were found between the groups as regards type and levels of criminal activity. The findings indicate that (a) street corner youth committed more crimes than did students; (b) Arab juveniles committed more crimes than did Jewish juveniles; and (c) Arab street corner youth committed more crimes than did members of the other groups. The data are analyzed to determine if the differences revealed between the two ethnic groups reflect (a) possible discrimination against Arab juveniles by the criminal justice system in Israel, and (b) the influence of Arab-Jewish tensions in the region. Special attention is given to the types of juvenile crime typically committed during the current disorders in the occupied territories.     

普遍性:同與通

本文承教育部人文社會科學重點研究基地2006年度重點項目<20世紀中國倫理學:問題與思考>及中國現代思想文化研究所資助.特表感謝.     

Out-group value incongruence and intergroup attitude: The roles of common identity and multiculturalism

This research was designed to examine the moderation roles of common social identity and multiculturalism on the established relationship between Mainland Chinese's perceived value incongruence with Hong Kong Chinese and their negative attitude towards Hong Kong Chinese. A survey study was conducted among 202 college students in Mainland China and the results showed Mainland Chinese's value incongruence with Hong Kong Chinese significantly predicted their negative intergroup attitude. In addition, the results also revealed that among participants with high identification with the super-ordinate Chinese national group, this negative relation was significantly weaker than those with low Chinese identification. In addition, among participants with high multiculturalism endorsement, the relation between value incongruence and intergroup attitude was significantly weaker than those with low level of multiculturalism. Implications of this research and future directions were discussed based on these findings.     

Emblematic gestures among Hebrew speakers in Israel

A field study was conducted in Israel to identify emblematic gestures recognized and used by Hebrew speakers. Studies which have identified the emblematic gestures of particular ethnic or national groups are reviewed and criticized. This study seeks to contribute increased rigor and systematology to the identification of particular groups' emblematic gestures.Twenty-six gestures commonly used in classroom interaction were selected for testing. The instrument used was Schneller's form, “Investigations of Interpersonal Communication in Israel.” Subjects included college students, members of YMCA classes for pensioners, and others. On the instrument, subjects noted their recognition and interpretations of the investigator's encoding intentions, their certainty or interpretation and where they learned each gesture.Whereas previous studies of this nature accepted around 70% interpretive agreement among subjects, this study indicates that at least 90% is a more reliable measure by which to label gestures “emblems.” In addition, correlations were tabulated for the effects of subjects' age, ethnicity, years in Israel, certainty about interpretation, and accuracy of interpretation.The findings of this study were: (a) eight gestures were identified as emblems, and three more gestures identified as possible emblems, (b) slightly negative although insignificant correlations were found between increased age, years in Israel, expressed certainty of interpretation and accuracy of interpretation, and (c) natives and subjects from 20–24 years of age tended to have the highest rates of expressed certainty of interpretation as well as accuracy of interpretation.The findings are compared with those of three other studies of Jews' gesturing and differences between the studies are considered. Recommendations include continuing such studies and comparing the results of related projects in order to form a comprehensive picture of particular groups of people.Limitations are discussed. These include: (a) a less than representative sample, (b) lack of a consistent conversational context, (c) potential for distortion in the decoding process, (d) the lack of a unified gesture labeling system, and (e) the possibility of cultural or researcher bias.     

孔子的世界主义与民族文化认同

孔子之仁的思想，一方面体现了道德理性的自觉，另一方面体现了人类意识的自觉。仁之“爱人”即是“爱类”，爱世界上所有的人，孔子的思想是以爱人类为中心的世界主义。在孔子的世界主义思想中又内在地包含着民族化认同的思想，对华夏化传统的认同强化了中华民族的统一意识，也促进了华夏族与少数民族的相互融合与多元互补。近代以来，孔子的世界主义与民族化认同思想得到继承并具有了新的时代内容。在当今经济全球化的浪潮中，我们应保持“国家主义与世界主义的折中”。     

Forging an identity as a linguistic minority: Intra- and intergroup aspects of language,communication and identity in Western Canada

Language has often been understood as the carrier of culture [Chiu, C. H., & Chen, J. (2004). Symbols and interactions: Application of the CCC model to culture, language, and social identity. In S. H. Ng, C. N. Candlin, & C. H. Chui (Eds.), Language matters: Communication, culture, and identity (pp. 155–182). Hong Kong: City University of Hong Kong Press; Fishman, J. A. (1977). Language and ethnicity. In H. Giles (Ed.), Language, ethnicity and intergroup relations (pp. 15–57). London: Academic Press]. Contact with other cultural groups, however, effects many changes to the social context and linguistic répertoire of minority group members (e.g. [Phinney, J. S. (2003). Ethnic identity and acculturation. In K. M. Chun, P. B. Organista, & G. Marín (Eds.), Acculturation: Advances in theory, measurement, and applied research (pp. 63–81). Washington, DC: American Psychological Association]). While there is a link between language and culture, there is still a lack of firm understanding regarding the dynamics that surround the relationship between language, group interactions, and acculturative outcomes. The goal of this study is, therefore, to further delve into the components of social interactions and communication to map out these processes. A total of 218 Francophone students enrolled in French schools in Saskatchewan completed a questionnaire assessing their psychological adjustment, ethnic identity, social support, communication networks, intergroup contact, and linguistic confidence. The results indicated that social interactions with both the in- and outgroup were important for identity maintenance, adoption, and adjustment. The relevance of communication networks and social support in acculturative situations is discussed.     

Bringing together acculturation theory and intergroup contact theory: Predictors of Flemings’ expectations of Turks’ acculturation behavior

The present paper explores Flemish majority members’ expectations concerning the acculturation of Turkish minorities. We studied two kinds of antecedents: majority members’ perceptions of Turkish minorities’ acculturation behavior and their experiences of intergroup contact. The possible mediating role of outgroup affect was also investigated. 247 Flemish high school students completed a survey. Data were analyzed using path analyses. Results show that positive contact experiences and perceiving that Turkish immigrants make efforts to engage in contact with the host group and/or to adopt the host culture are associated with less negative affective reactions towards Turkish migrants. Perceiving that Turkish immigrants maintain their heritage culture is associated with more negative affective reactions. Our results further revealed that increased negative affective reactions are associated with less support for culture maintenance and for contact with the host group but with a higher demand for host culture adoption. The present results also show that expectations of contact engagement and expectations of host culture adoption cannot be considered as equivalent. This implies that results from studies using Berry's conceptualization of acculturation expectations (Berry, 2001) and results from studies using Bourhis’ conceptualization of acculturation expectations (Bourhis, Moïse, Perreault, & Senécal, 1997) are not directly comparable. Our data also clearly disconfirm the orthogonal structure of the fourfold acculturation model for majority members’ acculturation expectations, suggesting that relying on the specific dimensions defining acculturation expectations may constitute a more valid approach to understand ongoing acculturation processes.     

Between tradition and modernity: Social work-related change processes in the Jewish ultra-orthodox society in Israel

The present research attempts to present the experience of the encounter between Jewish ultra-orthodox society – a closed and isolated group – and social work – with its cultural, western, secular and professional characteristics. The study explores this topic by describing the work and experience of the social workers who treat this population, and the encounter's meaning for them. This experiential and challenging encounter is exemplified through different social work contents such as: child sex abuse, miscarriage, adolescent girls in distress, mental health, divorce, etc. A qualitative-phenomenological approach was adopted in this study. In-depth semi-structured interviews were conducted with 33 social workers with different religious identities in daily contact with ultra-orthodox Jewish clients across the country. Participants included 6 men and 27 women. A total of 9 participants defined themselves as ultra-orthodox, 13 were national religious, and 11 were secular, with 1–20 years’ experience. Three major themes emerged: 1. Community and social change processes in the ultra-orthodox society. 2. Treatment content-related change processes in the ultra-orthodox society. 3. Change processes in the ultra-orthodox society and the role of social work in the ultra-orthodox-public environment. Multicultural sensitivity is the starting point when relating to the encounter between an ultra-orthodox client and a social worker. An awareness of the social worker's personal values, acquaintance with the client's personal and community values, and the encounter between them are crucial factors for treatment success.     

Interethnic perception and the communication behavior among five ethnic groups in Hawaii

The purpose of this paper was to explore interethnic perception in an ethnically mixed society, and to examine the relationship between the degree of stereotyping toward certain ethnic groups and interethnic interpersonal communication and social capacity variables, such as education, age, occupational status, length of stay in the U.S., and English fluency. The study focused on three major aspects of stereotyping: homogeneity, polarity, and favorableness of interethnic attitudes. Homogeneity was defined as the degree to which an individual differentiates dimensions of perception, while polarity was the degree of extremity—either positive or negative—of perception. Favorableness was the degree of positive attitude toward other ethnic groups.The study was based upon a random survey conducted from 1978 to 1979 of five ethnic groups in Hawaii, including 401 Koreans, 203 Japanese, 200 Caucasians, 199 Samoans, and 208 Filipinos. Six bipolar dimensions of perception were explored: responsible-irresponsible, friendly-unfriendly, independent-dependent, good-bad, hard working-lazy, and wise-foolish. The results indicated that interethnic interpersonal communication had the strongest relationship with the level of favorableness. The hypothesized relationships between the social capacity variables and stereotyping were statistically significant, although the magnitude of the relationships were small.