MINORITY
GROUPS – JEWISH
Shapiro, Susan. 1999. “Spiritual Education: An Assessment of Jewish Adolescents.” PHD Thesis, Temple University.
Abstract: The present
investigation was an exploratory study designed to assess the spiritual needs
of Jewish adolescents. Their spiritual beliefs, experiences, interest in
developing spiritually, and factors which facilitate and interfere with
spirituality were evaluated. A survey was completed by 273 Jewish teenagers in
the suburban Philadelphia area who were affiliated with Reform and Conservative
supplementary Hebrew high schools. Ten students, who provided a diverse range
of responses on the survey, participated in a semi-structured interview.
Results showed that over one half of the Jewish adolescents believe in the
existence of God, that God plays a role in the creation, and that some
decisions are predetermined. Gender differences showed that females are more
likely to view God as having a role in the creation, and more likely to view
God as having a role in determining important decisions in their lives. Over
90% of the Jewish adolescents in the present study reported having spiritual
experiences although they do no occur very often. Their spiritual experiences
were mainly related to prayer and religion. These experiences were associated
with feelings of peace and connection. About one fifth of the adolescents
reported that they do not pray or they feel emptiness or nothing when they do
pray. About one half of the Jewish teenagers showed interest in developing
themselves spiritually, and this interest increased with age. Over a third
viewed relationships with ones' peers as the most important area in which they
would like to develop themselves spiritually. Supportive behavior of parents
and peers were found to facilitate teenagers' spirituality. At the same time
judgmental behavior of parents or peers may interfere with teenagers' spiritual
experience. Teachers were not viewed positively as facilitating the teenagers'
spirituality. This investigation pointed out the need for inservice training
for educators in communication skills, adolescent and spiritual development.
The integration of current scientific theory, the arts and nature with
religious education; as well as the need for small group exploration with
supportive peers is recommended. Future research might examine the
teacher-adolescent relationship, gender differences, and the uncertainty
expressed by teenagers. [Source: PI]
Gilman, Sander L. 1998. “Sibling Incest, Madness and the 'Jews'.” Jewish Social Studies vol. 4, p. 157.
Abstract: Focuses on the
history and philosophy of child abuse and the Jewish perception of sibling
incest. Pathological relationship of the Jews to the economy and child abuse;
Consideration of sibling incest as the highest form of sexual expression;
Understanding of separation as sexual perversion; View of incest as a category
of deviance in modern culture. [Source:
AS]
Kramer, Robert L. 1998. “Ethnic Identity Development in Jewish Adolescents and the Impact of an Israel Experience.” M.A. Thesis, University of Lowell.
Abstract: Positive attitudes
and a connection to Israel are seen as an important component in Jewish
identity. It is widely believed throughout the Jewish community that an Israel
experience (a trip to Israel with educational, experiential, and social
components) during the adolescent years will enhance Jewish identity.
Thirty-nine Jewish adolescents who regularly attend Jewish summer camps were
interviewed. Twenty of the subjects had taken part in an Israel experience
during the summer of 1997 while the other nineteen have never been to Israel.
Subjects were asked open-ended questions about their most memorable Jewish
cultural and life experiences, what connected them to the Jewish community,
feelings about the Holocaust, whether or not they expected to marry someone
Jewish, feelings about Israel, and other questions related to their Jewish
identities. This paper employed quantitative and qualitative analysis to
determine the impact that the Israel experience had on their Jewish
identities. [Source: DA]
Markstrom, C. A., R. C. Berman, and G. Brusch. 1998. “An Exploratory Examination of Identity Formation among Jewish Adolescents According to Context.” Journal of Adolescent Research vol. 13, pp. 202-222.
Abstract: Identity formation
among Jewish adolescents was examined according to a goodness-of-fit model and
an exploration- based/perspective-taking model. Forty-eight high school
students living in Jewish dominant neighborhoods and 54 high school students
living in Jewish nondominant neighborhoods completed measures of ideological,
interpersonal, and ethnic forms of identity, self-esteem, and self-acceptance.
A series of 2 (Context) x 2 (Gender) x 4 (Grade) ANCOVA procedures (controlling
for religious orientation and religious attendance) were performed on subscales
of ideological, interpersonal, and ethnic identity. Slight support was shown
for the goodness-of-fit model. Ideological identity diffusion was higher among
Jewish nondominant participants, and ethnic behaviors and practices and total
ethnic identity were higher among Jewish dominant adolescents. There were
several significant correlations between ideological and interpersonal forms of
identity and self-esteem. Limitations of the study are discussed and
suggestions for further research are given.
[Source: SC]
Silverman, Brenda Kubena. 1998. “Parental Attempts at Promoting Ethnic Identity: A Qualitative Study.” Ph.d. Thesis, Brigham Young University.
Abstract: The purpose of
this study was to examine specific parent behaviors and socialization concerns
related to fostering their adolescent children's Jewish identity in a community
where Jews are not only in the minority, but nestled in a majority culture of
minimal cultural or religious diversity. Interviews were conducted among
parents and adolescents of ten families. In parent interviews, the data suggest
parental involvement in Jewish community activities, including synagogue and
home activities designed to assert cultural identity are central features of
family life, and more intense or formal than when the interviewed families
loved in communities with more Jews and more cultural diversity. The adolescents
reported little concern or confusion about their ethnic identity, as if being a
minority in a relatively homogeneous majority culture actually sharpened their
sense of ethnic identification. Parental concerns about topics a sensitive as
dating and mate selection were less an issue for the adolescents, who seemed
aware of their distinct culture and committed to maintaining it, while
simultaneously not anxious about dating outside the culture.. The unique
socio-cultural context produced more culturally specific behaviors by the
parents, and a clear sense of ethnic identity among the adolescents. [Source: DA]
Sorotzkin, Ben. 1998. “Understanding and Treating Perfectionism in Religious Adolescents.” Psychotherapy vol. 35, pp. 87-95.
Abstract: This article
discusses issues related to understanding and treating perfectionism in
religious adolescents. To do so, the author discusses the distinction between
the quest for perfection and the pursuit of excellence, some of the disorders
associated with perfectionism and grandiosity (e.g., narcissism,
obsessive-compulsive disorders), and the underlying affects (shame, guilt). The
impact of parenting on perfectionistic tendencies is discussed at length as is
the influence of adolescence and of religious beliefs. The unique challenges of
treating religious perfectionists and the question of the advisability of a
religiously similar therapist are explored. A case example drawn from the
author's clinical experience with an Orthodox-Jewish population is presented. [Source: PI]
Schoenfeld, Stuart. 1997. “Late Modernity, Self Identity and Bar/Bat Mitzvah: Implications for Family Education.” Journal of Jewish Education vol. 63, pp. 11-16.
Abstract: Drawing on
research by Anthony Giddens, the writer considers the implications of late
modernity for Jewish family education. In traditional society, the development
of self- identity was strongly influenced by stereotypical social expectations
and constraints. However, in late modern society, the development of
self-identity is reflexive. The social expectation is that individuals
construct and reconstruct their own self-identity. This has implications for
the Jewish bar/bat mitzvah. Early adolescents, their families, the synagogue,
and the Jewish school are struggling with a ceremony that professes faith in a
culture of radical doubt and fear of ontological risks; with language that
passes on a traditional identity that may be at odds with parental and
adolescent reflexive identities; and with a society where claims to meaning are
greeted with skepticism. [Source: EA]
Vane, Jennifer and Marjorie Hatch. 1997. “Family Environment as a Function of Religious Observance in American Jews.” Journal of Psychology and Judaism vol. 21, pp. 121-134.
Baron, L., H. Eisman, M. Scuello, A. Veyzer, and M. Lieberman. 1996. “Stress Resilience, Locus of Control, and Religion in Children of Holocaust Victims.” Journal of Psychology vol. 130, pp. 513-525.
Abstract: Two hundred eight
children of Holocaust survivors who were born after their parents' Holocaust
experience (children of survivors; COS) and 70 children of parents who left
Europe after Hitler's rise to power in 1933 but managed to escape or avoid the
Holocaust (children of escapees; COE) were recruited from various Jewish
organizations. Research was conducted using questionnaires that were returned
by mail. Measures of stress resilience (Kobasa, 1982; Kobasa & Puccetti,
1983), locus of control (Nowicki-Strickland, 1973). and religion (Jewish
identity) were administered to all participants. The COS were found to have
less resistance to stress and to identify less with feelings of being Jewish.
The appropriateness of using COE as a control group acid the difficulty of
incorporating the unique experiences of the parents into a research study about
the intergenerational transmission of coping style is discussed. [Source: SC]
Frank, Naava Leah. 1996. “Adolescent Constructions of Jewishness: The Nesiya 1988 Summer-Trip to Israel.” Ed.d. Thesis, Harvard University.
Abstract: This thesis portrays
adolescent conceptions of Jewishness and the impact of a summer trip to Israel
on these conceptions. The sample consists of twenty North American Jewish
adolescents attending the 1988 Nesiya trip to Israel for Jewish students in the
arts. In-depth interviewing and qualitative methods of analysis were used.
Uncertainty, doubt, confusion and searching abound in the data, and indicate
the starting point of identity development. Some statements reflect adolescents
coming to know themselves more deeply, and are termed "identity
statements." Vygotsky's theory of language and thought is used to explain
the internalization of such statements from their source in the social world.
The potential importance of these "identity statements" is that they
seem to provide early signs of the direction students will take upon concluding
their adolescent search. A "trajectory," is observable for some
students: a slow and evolving course of growth in a particular
direction--either towards or away from Jewishness--that takes place over many
years and is not easily re-routed. Three phases are defined based on students'
descriptions of their Jewish growth over time. During the first phase,
"Learning the Judaism of One's Parents," (based on retrospective
questions), students are embedded in the value systems of their parents. This
phase culminates some time around Bar/Bat Mitzvah. The second phase,
"Separating from Early Patterns," begins with the breaking apart of
early Jewish conceptions. The student separates from the family's customs and
synagogue, struggles with the multiplicity of religious truths, explores
ultimate questions, and may feel a discomfort at being Jewish. A variety of
previously unexplored Jewish options are examined at this time. During the
questioning of the second phase, the family traditions serve as an anchor to
stabilize the search. The third phase, "Finding a Jewish Self," is
the beginning of finding and feeling comfortable with a chosen Jewish self.
Three in-depth cases are presented (one involving an adolescent from a mixed
Jewish-non-Jewish marriage). The 1988 Nesiya trip was an important identity
intervention experience in that it intensified the process of
self-clarification of the students' Jewish identity. [Source: DA]
Markowitz, F. 1996. “''Shopping'' for the Future: Culture Change, Border Crossings, and Identity Options of Jewish Teenagers from the Cis.” Ethos vol. 24, pp. 350-373.
Markstrom Adams, Carol and Melanie Smith. 1996. “Identity Formation and Religious Orientation among High School Students from the United States and Canada.” Journal of Adolescence vol. 19, pp. 247-261.
Abstract: Two studies were
conducted to examine the relations between Marcia's four identity statuses and
Allport and Ross' four religious orientations. Study 1 was conducted among 38
Mormon and 47 non-Mormon high school students living in a predominantly Mormon
Utah community. Study 2 was conducted among 102 Jewish high school students
living in Ontario, Canada. It was revealed through the use of MANCOVA procedures
that, in both studies, identity diffusion was associated with the extrinsic
religious orientation. The indiscriminate proreligious scored significantly
higher on foreclosure than the intrinsic and nonreligious groups, and the
extrinsic scored significantly higher on moratorium than the intrinsic and
nonreligious groups in Study 1. The indiscriminate proreligious scored
significantly higher on identity achievement than those classified as extrinsic
or nonreligious in Study 2. The indiscriminate proreligious and intrinsic
religious orientations were associated with higher scores in three subscales of
ethnic identity for the Jewish adolescents. Potential moderating influences of
religious orthodoxy, religious attendance, grade, and gender were found to not
operate between identity and religious orientation. [Source: PI]
Shire, Michael Jonathan. 1996. “Enhancing Adolescent Religiosity in Jewish Education: A Curriculum Inquiry.” Ph.d. Thesis, Hebrew Union College - Jewish Institute of Religion (California).
Abstract: This dissertation
seeks to investigate the strategies used in institutions of Jewish Education to
enhance religiosity and to compare the impact of those strategies across a
variety of educational settings. In order to define the elements of religiosity,
an analysis of Jewish thought offers a view of religiosity in which the
classical Jewish sources and modern thinkers develop, express and refine the
Jewish notions of religiosity. This study is an exploration of these dimensions
of religiosity, as viewed through the relationship between religious commitment
and spiritual awareness, faith and belief, the educator/student relationship
and the educational environment in the enhancement of religiosity in Jewish
educational settings. Analysis of the data in each setting identifies the
strategies used for the enhancement of religiosity and the ways in which they
connect together. A comparison of the impact of the strategies in the four
educational settings results in an examination of curriculum theory regarding
the enhancement of religiosity. Three phases of curriculum are newly
identified: Encounter, Reflection and Instruction for Religiosity. The
enhancement of religiosity is promoted through the presence of all three phases
in the curriculum. The spiritual awareness found in Encounter and the
verbalizations that emerge from it can lead to articulation of questions in
Reflection. These questions are responded to by the Jewish context offered in
Instruction for Religiosity. However the three phases of Encounter, Reflection
and Instruction are not sequential but operate concurrently. All three
influence each other as Instruction can open up students for new Encounters.
Reflection allows others to hear and share experiences which encourages a
future disposition to such Encounters or a sensitivity that places Encounter in
a Jewish context. Reflection is a crucial phase, however, in that it allows
articulation of Implicit qualities of spiritual awareness to be connected to
the phase of Explicit religiosity in Instruction. [Source: DA]
1995. “Implications for Moral Education ; Ed. By Y. Dror.” Journal of Moral Education vol. 24, pp. 219-356.
Abstract: A special issue on
the implications of the kibbutz experience for moral education includes an
introduction to the issue as well as articles that feature a sociological
account of kibbutz education, school-based curricula for kibbutz studies,
education for work in the kibbutz, the kibbutz children's society, Zionist
education in kibbutz high schools, the orientation and behavior of kibbutz
youth, the impact of the Israeli kibbutz experience on Jewish identity and
values, and a review of eight publications concerning the kibbutz in
transition. [Source: EA]
Cohen, Steven M. 1995. “The Impact of Varieties of Jewish Education Upon Jewish Identity: An Inter-Generational Perspective.” Contemporary Jewry vol. 16, pp. 68-96.
Abstract: Assesses the
impact of several forms of Jewish education on composite measures of Jewish
identity for Jewish-American parents & their teenage children (N = 1,464
& 615, respectively, surveyed by mail). The analysis controls for each
generation's parents' Jewishness & other factors. All forms of Jewish
education, except Sunday school, are associated with higher levels of Jewish
identity in both generations. The putative effects of day school, including
non-Orthodox day schools, are especially pronounced. Among adults, all forms of
Jewish education, except Sunday school, are associated with lower rates of
intermarriage. The likely impact of youth groups & travel to Israel on
intermarriage rates is rather small.
[Source: SA]
Marshall, Sheila K. and Carol Markstrom Adams. 1995. “Attitudes on Interfaith Dating among Jewish Adolescents: Contextual and Developmental Considerations.” Journal of Family Issues vol. 16, pp. 787-811.
Abstract: Examined Jewish
adolescents' attitudes toward inter-faith dating (ID), and the contextual and
developmental variables influencing them. 106 Ss (aged 14-28 yrs) were
interviewed using the Religious Experience Survey, to investigate issues
related to their being a religious minority, social relations, perceptions of
prejudice and attitudes toward religion. Ss also completed the Imaginary
Audience Scale and Perspective Taking Scale as measures of social-cognitive development.
Results show that the Jewish majority and minority context was a crucial factor
in adolescent ID relationships. Religious orientation, religious participation,
and gender were also salient factors. Developmental factors were not found to
play strong predictive roles in respect to attitudes toward ID. Findings
suggest that adolescents formed attitudes about ID that facilitated the
filtering and selection of desirable partners.
[Source: PI]
Rubinstein, G. 1995. “Right-Wing Authoritarianism, Political Affiliation, Religiosity, and Their Relation to Psychological Androgyny.” Sex Roles vol. 33, pp. 569-586.
Abstract: The authoritarian
personality is characterized by a traditional attitude towards gender roles
that reflects its conservative ideology [T. W. Adorno, E. Frenkel-Brunswik, D.
J. Levinson, and R. N. Sanford (1950) The Authoritarian Personality, New York:
Norton]. The present study investigated the relationship between S. L. Bem's
[(1974) sex roles ''The Measurement of Psychological Androgyny,'' Journal of
Consulting and Clinical Psychology, Vol. 42, pp. 155-162], on the one hand, and
right- wing authoritarianism [RWA; B. Altemeyer (1988) Enemies of Freedom:
Understanding Right-Wing Authoritarianism, San Francisco], political
affiliation, and religiosity level, on the other Subjects were 365 Jewish
undergraduate students (227 women and 138 men) at a number of universities; 81
were second generation Israelis, 90 were children of Ashkenazic parents, 75
were children of Sephardic parents, and 113 were children of parents from mixed
background. They completed Altemeyer's RWA scab and a shortened version of
Bem's Sex Role Inventory. Political affiliation and religiosity level
(variables strongly linked to the authoritarian personality theory) were also
measured. Among women, the RWA mean score of the cross-sex typed subjects was
significantly lower than that of the sex- typed and the undifferentiated
subjects, and most of the cross- sex typed women supported the political left
and defined themselves as secular while among men, no statistically significant
RWA, political affiliation, and religiosity differences were found between
Bem's four personality types. These results highlight gender differences in the
relationships between authoritarian personality and gender-role identification.
While it seems that cross-sex-typed women. tend to rebel against the status
quo, the question of why similar patterns do not appear among men still remains
open to speculation. [Source: SC]
Davidson, Adina Ruth. 1993. “Value Development among Jewish Adolescents: Processes of Engagement.” Ph.D. Thesis, Case Western Reserve University.
Abstract: The purpose of
this study was to explore and identify patterns of engagement in value
struggles leading to Jewish identity development in adolescents. Jewish
identity has been defined as engagement in a set of value struggles between
traditional and modern values, within a framework of Jewish World View,
Concretization of World View, and Jewish Peoplehood. Twenty-five North American,
adolescent participants in the Nesiya program, a six-week, arts oriented trip
to Israel, were studied. The Nesiya program addresses Jewish identity
development using a model that is both appropriate for the adolescent stage of
development (Erickson, 1968; Kohlberg, 1974) and consistent with Jewish
practice (Linzer, 1984b). The model used to facilitate Jewish identity
development among adolescents consists of encouraging value struggles between
traditional Jewish values and modern values within a Jewish framework. A Jewish
identity questionnaire was developed to measure level of struggle. In addition,
critical incident reports, interviews, questionnaires about program elements
and participant observation were used to gather data. [Source: DA]
Herzbrun, Michael B. 1993. “Father-Adolescent Religious Consensus in the Jewish Community: A Preliminary Report.” Journal for the Scientific Study of Religion vol. 32, pp. 163-168.
Abstract: Examined the
relationship among a sample of 122 Jewish adolescents (75 males and 47 females)
between father's religious communication and father's support (the predictor
variables) and religious consensus (the outcome variable). Among sons of
traditional fathers, a strong religious consensus correlated with father's
emotional support, but was not affected by father's religious communication;
the opposite was true for correlations among sons of religiously liberal
fathers. Father's denominational affiliation had no mediating effects for
daughters. [Source: PI]
Feldman, P. 1992. “Sexuality, Birth-Control and Childbirth in Orthodox Jewish Tradition.” Canadian Medical Association Journal vol. 146, pp. 29-33.
Abstract: This paper
examines some of the traditional texts that deal with sexuality, birth control
and childbirth in the orthodox Jewish tradition and presents the rules
governing these areas. For instance, a married woman should avoid being alone
with a male physician unless other people are in earshot and have access to the
room. A husband and wife must separate during the woman's menses and for the
first 7 days afterward. Contraception is permitted if childbearing would
endanger a woman's life or health. Termination of pregnancy is also permitted
to preserve a woman's health, including her mental health. During childbirth the
health of the mother is primary and supercedes all other rules or laws,
including those of Sabbath observance. In general, orthodox Jewish women try to
live as much as possible within the framework of Halacha. These customs are
examined as examples of the need for sensitivity to cultural norms that affect
the behaviour of different ethnic groups.
[Source: SC]
Gamoran, Adam. 1992. “Religious Participation and Family Values among American Jewish Youth.” Contemporary Jewry vol. 13, pp. 44-59.
Abstract: Data from 457
Jewish participants in the 1980 High School & Beyond survey are used to
explore the link between religious involvement & family orientation among
American Jewish teenagers. Results show that students who are synagogue &
youth group leaders tend to be more family-centered than nonparticipants. But
this assocation cannot be attributed to the effects of participation per se,
for it is found to exist before the reported involvement took place. Students
who became youth group leaders were already more family-oriented by their
sophomore year of high school. It is therefore hypothesized that the relation
between religiosity & family views results from acceptance of Jewish
tradition in general, which places strong emphasis on the family. [Source: SA]
Short, Geoffrey and Bruce Carrington. 1992. “The Development of Children's Understanding of Jewish Identity and Culture.” School Psychology International vol. 13, pp. 73-89.
Abstract: Explored the
development of children's understanding of Jewish identity and culture using a
structured interview with 28 8- and 9-yr-olds (Group 1), 28 10- and 11-yr-olds
(Group 2), and 32 12- and 13-yr-olds (Group 3). Some Group 1 Ss had virtually
no concept of a Jew, and among those who did there was some confusion. Many
Group 2 Ss had the capacity to define "Jewishness" with sufficient
complexity to have an understanding of anti-Semitism. Group 3 Ss displayed only
superficial knowledge of the Jewish religion, even though they had visited a
local synagogue during the previous year. In comparison with Group 2 Ss, Group
3 Ss appear to be aware of anti-Semitic stereotypes relating to personality
(e.g., stinginess), and more of them are reluctant to conceive of Jewish
identity in anything other than religious terms. [Source: PI]
Spickard, Paul A. 1992. “The Changing Status of Children of Jewish Intermarriage in the United States.” Pp. 191-203 in Jewish Assimilation, Acculturation, and Accomodation, edited by Menachem Mor. Lanham: University Press of America.
Adelberg, Marla. 1991. “Suicidal Ideation among Adolescent Jews.” M.SC. Thesis, The University of Manitoba (Canada).
Abstract: The purpose of the
present study was to assess suicidal ideation among adolescent Jews. The data
were collected from 86 students attending a private Jewish high school, in
grades 9 through 12. Subjects were administered Beck's Depression Inventory,
the Nowicki-Strickland Locus of Control Scale and a brief demographic
questionnaire. The results of the study indicated that 36% of the students reported
suicidal thoughts. Religious affiliation, nationality, parental marital status
and community involvement were all found to be nonsignificant factors involved
in suicidal ideation. Religious observance and locus of control were found to
be significant factors. More specifically, adolescents with an external locus
of control and adolescents who were nonobservant were more likely to have
suicidal thoughts. [Source: DA]
Liebes, Tamar, Elihu Katz, and Rivka Ribak. 1991. “Ideological Reproduction.” Political Behavior vol. 13, pp. 237-252.
Abstract: Interview data
from 400 Jewish families concerning conditions under which parents reproduce
ideologies in their adolescent children (aged 12-28 yrs) show that (1) parents
reproduced their political outlooks, (2) there was a greater likelihood that
"hawkish" parents will have like-minded children than
"dovish" ones, and (3) whereas the reproduction of
"doves"was dependent on higher education, "hawks"
reproduced regardless of their education level. Cohort and lineage analysis
were used to explain change from generation to generation and the continuity
and change within families. Clues to the tendency to move to the political
right were observed in the relative hawkishness of nonreligious parents of
18-yr-olds who were about to begin their army service and in the relative
complexity of the dovish position.
[Source: PI]
Morris, Bonnie J. 1991. “The Children's Crusade: The Tzivos Hashem Youth Movement as an Aspect of Hasidic Identity.” Judaism vol. 40, pp. 333-343.
Steinmetz, Daniel. 1991. “An Agenda for the Study of Jewish Identity and Denominationalism among Children.” Pp. 181-185 in Jewish Identity in America, edited by D. Gordis and Y. Ben-Horin. Los Angeles, Calif.: Susan and David Wilstein Institute of Jewish Policy Studies.
Giller, Betsy. 1990. “All in the Family: Violence in the Jewish Home.” Women and Therapy vol. 10, pp. 101-109.
Abstract: Discusses a study
of Jewish family violence (JFV [B. Giller and E. Goldsmith, 1980]) based on a
survey of active members of a number of synagogues. From 209 respondents, a
total of 22 spousal abuse and 118 child abuse cases were revealed. Four cases
of sexual abuse and 11 cases of social isolation were also reported. It is
suggested that the Jew in American society functions with conflicting standards
regarding the family. This conflict contributes to the existence of JFV and to
the difficulty in acknowledging that such violence exists. JFV will continue as
long as institutions both within and beyond the Jewish community perpetuate
myths about women, Jewish women, and Jewish families. Suggestions for therapy,
interventions, and services are discussed.
[Source: PI]
Garfinkle, Martin I. 1989. “The Relationship between Reported Alcohol Abuse and Self-Perceived Jewishness among Adolescents.” D.S.W. Thesis, Adelphi University School of Social Work.
Abstract: This study
explores the relationship between alcohol abuse among Jewish adolescents and
three related factors that comprise the trait we define as
"Jewishness": (1) Jewish ethnic identity, (2) religious affiliation
(synagogue attendance), and (3) religiosity. Instruments were developed to
measure the strength of Jewish ethnic identity and religiosity, the frequency
of synagogue attendance (affiliation), and the extent of alcohol abusing
behavior. The results indicated that Jewish adolescents who are ethnically
identified tend to abuse alcohol less frequently than Jews who do not have a
strong sense of ethnic identity. The same inverse relationship was true for religiosity.
However, the combined effects of ethnic identity and religiosity were not
additive, thus indicating no interactive influence in the prediction of alcohol
abusing behavior. Other findings from the study indicated that friends' use of
alcohol was a strong predictor of alcohol abusing behavior in the Jewish
adolescent. It appears that past discrepancies in findings with regard to the
Jew and alcohol abuse relate to the dependent measure in those studies. The
implications of the findings suggest that social workers should encourage the
enhancement of ethnic identity in their clients when possible and where
appropriate since this may retard alcohol abuse. Another implication for social
workers, educators, and other professionals is the promotion of programs that
discuss the vulnerability of adolescents to peer influences. [Source: DA]
Haas, Marilyn Goldman. 1989. “Concerns and Characteristics of Tucson Jewish Youth, Grades 4-12.” M.A. Thesis, The University of Arizona.
Abstract: This study assesses
the concerns of Jewish youth in Tucson, Arizona and reports their demographic
characteristics and those of their families. Other issues explored are Jewish
identity, family and peer relations, use of community resources, and program
interests. The 382 Jewish youth surveyed in grades 4-12 were essentially an
affiliated population with over 96% belonging to a Jewish religious
institution, education program, or youth organization. The relationship was
examined between Jewish youth concerns and family changes of single-parent and
stepfamily living, dual careers, and interfaith marriage. Differences in
concerns were also identified by gender, educational level, and affiliation.
Results are also presented of a survey of 59 Jewish community resources concerning
their utilization by parents and youth and their perception of youth concerns.
Based on findings, recommendations are made to encourage Jewish community
awareness and responsiveness to concerns and needs of Jewish youth and their
families. [Source: DA]
Jaret, Beth Gerstel. 1989. “Factors Related to Religiosity in Jewish Adolescents.” Ph.d. Thesis, Hofstra University.
Abstract: The purpose of this study was to determine the relative
influence of variables related to the religiosity of Jewish adolescents. The
sample in this study consisted of 208 Jewish teenagers (grades nine through
twelve); 107 male, 101 female; 41 were reform Jewish teenagers, 71
conservative, 50 orthodox, and 46 unaffiliated. Subjects completed a revision
of the Religiosity Scale (Rohrbaugh & Jessor, 1975) four times, reflecting
their perceptions of: (a) their mother's religiosity, (b) their father's
religiosity, (c) the average religiosity of their peer group, and (d) their own
religiosity. They also completed Schuldermann and Schludermann's 1988 revisions
of the Children's Reports of Parental Behavior Inventory (CRPBI-30) to
determine their perceptions of their mothers' and fathers' behavior and a
demographic data and religious referent questionnaire. The results of this
study indicated a positive relationship between subject and perceived parental
religiosity (r = .723, p < .001) as well as between subject and peer
religiosity (r = .670, p < .001). No difference was found between the
relationships of mothers' and fathers' religiosity to that of the subject (t
[51] = -.466, p > .05). The correlation between perceived parental
religiosity and subject religiosity was found to be greater among male than
among female subjects (z = 3.59, p < .01). Perceived parental behavior was
not found to contribute significantly to the explained variance within
adolescent religiosity, once perceived parental religiosity was considered (p
> .05). In choosing referents for religious beliefs (chi sq [4, n = 181] =
27.8, p < .001) and behavior (chi sq (4, n = 179) = 29.8, p <.001),
subjects report choosing parents more frequently than they report choosing
peers. [Source: DA]
Selengut, Charles. 1989. “The Search for the Sacred: Jewish Youth and Contemporary Religious Movements.” Dialogue and Alliance vol. 3, pp. 29-38.
Shapiro, Z. V. I. 1988. “From Generation to Generation: Does Jewish Schooling Affect Jewish Identification?” Ph.d. Thesis, New York University.
Abstract: This study tries
to answer three primary questions: (1) What is the effect of Jewish schooling
on Jewish religious identification? (2) What is the effect of the family on
Jewish religious identification? (3) What is the effect of the interaction of
Jewish schooling and family on Jewish religious identification? The study also
explores the effect of Peers, Camps and Jewish Group Activity on Jewish
identification and investigates how the predictors of Jewish identification
vary by denomination. The students of grades five, six and seven in all the
Atlanta Jewish schools were surveyed. The schools included two day schools,
three Traditional, three Conservative and four Reform synagogue schools. At the
same time the parents of all the students were surveyed. The final sample
consists of 416 families in which both children and parents responded. Some of
the major findings are: (1) The number of hours of Jewish schooling does not
make a significant independent contribution to Total Jewish Identification
after controlling for the influence of Family background, Peers, Camps and
youth groups. This finding differs from previous findings. (2) Family
background makes a large and significant contribution to Total Jewish
Identification after controlling for Jewish Schooling, Peers, Camps and youth
groups. (3) The interaction between the hours of Jewish Schooling and the
Parents' Residence-Friendship Patterns make a slight contribution to Total
Jewish Identification. All other interaction variables are not significant. (4)
The most important predictors of Total Jewish Identification are: Parents' Ritual
Observance, Parents' Residence-Friendship Patterns, the children's Jewish Group
Activity and the Parents' Parenting Behaviors. (5) The Peers variable is
negatively related to Total Jewish Identification. (6) Two sub-scales of Total
Jewish Identification, Religious Observance and Charity, are predicted by the
hours of Jewish Schooling. (7) The pattern of predictors of Total Jewish
Identification varies by denominational affiliation. The total Jewish
Identification of Traditional/Orthodox subjects is predicted by Parents' Ritual
Observance and Parents' Residence-Friendship Patterns. Reform Total Jewish
Identification is predicted by Parents' Parenting Behaviors, subjects' Jewish
Group Activity, and by Parents' Residence- Friendship Patterns. Conservative Total
Jewish Identification is predicted by the subjects' Jewish Group Activity,
years of Jewish Camping, Parents' Parenting Behaviors, and Peers. [Source: DA]
Anisfeld, Moshe, Stanley R. Munoz, and Wallace E. Lambert. 1987. “The Structure and Dynamics of the Ethnic Attitudes of Jewish Adolescents.” Pp. 119-128 in Error without Trial: Psychological Research on Antisemitism. Current Research on Antisemitism, Vol. 2, edited by Werner Bergmann. Berlin, Germany: Walter De Gruyter.
Abstract: (from the chapter)
the present study, carried out with Jewish adolescents in Montreal . . . was
designed to investigate whether the reported patterns of ethnic attitudes
concerning mainly majority group members also hold for members of the Jewish
minority group [Source: PI]
Elias, Noa and Judith Blanton. 1987. “Dimensions of Ethnic Identity in Israeli Jewish Families Living in the United States.” Psychological Reports vol. 60, pp. 367-375.
Abstract: Examined
dimensions of ethnic identity in 82 parents (mean age 42.7 yrs) and 46 children
(aged 13-28 yrs) from Israeli-Jewish families who had resided in the US for at
least 5 yrs. Three components of identity (American, Israeli, and Jewish) were
assessed using 3 instruments that tapped aspects of behavioral, cognitive, and
affective domains. Results indicate that identity components are complex,
rather than unidimensional, constructs that manifest themselves differently in
different domains. [Source: PI]
Schwartz, Lita Linzer and Natalie Isser. 1987. “Proselytizers of Jewish Youth.” Journal of Psychology and Judaism vol. 11, pp. 181-195.
Schwartz, Morry Avrum Joel. 1987. “Jewish Adolescent Self-Esteem in Contemporary Society.” Ph.d. Thesis, The University of Manitoba (Canada).
Abstract: The present study
investigated Jewish Adolescent self esteem in contemporary society in order to
shed light on the relationship between self esteem and (1) sex differences, (2)
socioeconomic status, (3) family satisfaction and (4) parental child-rearing
behaviors. In addition, Jewish identity and its relationship to self esteem was
investigated. Participants included 255 Jewish adolecents from Joseph Wolinsky
Collegiate, a Jewish Parochial high school in the City of Winnipeg, Manitoba.
Participants were administered the Rosenberg Self-Esteem Scale; Family
Satisfaction Scale; Children's Report of Parent Behavior Inventory, and a
Jewish Identity Scale. In addition, a demographic questionnaire was included
with the administered measures. An overall MANOVA revealed no sex or sex x age-related
effect in the measures of the study. A one-tailed t -test confirmed that Jewish
males scored significantly higher in self esteem then Jewish females. The
results of correlational analyses (Pearson r) confirmed the following predicted
relationships: family satisfaction and self esteem, parental child-rearing
behavior Acceptance and self esteem, and Jewish identity and self esteem (some
age groups only). The following predicted relationships were not confirmed: a
positive relationship between socioeconomic status and self esteem, and a
negative relationship between Psychological Control, Firm Control and self
esteem. A stepwise regression analysis on self esteem confirmed family
satisfaction to be a better predictor of self esteem than socioeconomic status
but failed to confirm the importance of parental child-rearing behaviors or
Jewish identity. Contrary to prediction, sex was found to be a significant
predictor of self esteem. The results of this study are discussed and placed in
perspective. In light of the findings, it appears that the most profitable line
of future inquiry into adolescent self esteem development lies within the area
of family relations. [Source: DA]
Kaye, Lenard W. 1986. “Educating Our Children About Growing Older: A Challenge to Jewish Education.” Journal of Aging and Judaism vol. 1, pp. 6-21.
Abstract: A rationale &
strategy are presented for teaching Jewish youth (& other learners
throughout their life cycles) about aging, within the context of the Jewish
system of education. US sociodemographic trends that will inevitably influence
this education are explored, along with some new approaches offered by secular
education, particularly in gerontology. Some broad educational principles, as
well as specific initiatives that might be implemented, are explored. [Source: SA]
Poris, Barry. 1986. “The Conceptualization of a New Program Design Concerning Sexuality for Adolescents in a Jewish Community Center of Metropolitan New York.” Thesis, Columbia University Teachers College.
Schoenberg, Elliot S. 1986. “Conservative Judaism and Adolescence.” Religious Education vol. 81, pp. 251-266.
Abstract: Discusses 3
problems facing Jewish education on the secondary level and outlines possible
solutions. The problems are continuity in religious education, the pressure to
teach more advanced Judaica, and motivating the student body to study rabbinic
source material. Solutions include, respectively, emphasizing self-contained
teaching units, development of a learnable corpus of rabbinic texts, and
matching the Jewish agenda to the adolescent agenda. The importance of the
Bar/Bat Mitzvah to the adolescent and the adolescent's family is
discussed. [Source: PI]
Tucker, Gordon. 1986. “The Jewish Point of View.” Pro Mundi Vita Bulletin vol. 105, pp. 24-31.
Elias, N. O. A. 1985. “Ethnic Identity of Israelis in the U.S.: Generational Comparison.” Ph.d. Thesis, California School of Professional Psychology - Berkeley/Alameda.
Abstract: The study examined
the structure and patterns of ethnic identity of two generations of secular
Israeli Jews currently residing in the San Francisco Bay Area. Thus three
components of identity (American, Israeli and Jewish) were measured through
three modalities: behavioral, cognitive and affective. A number of hypotheses
and questions were tested and explored. Some related to generational
comparisons and others to the effect of residence time in the United States,
age, sex, and the adolescents' identification with each of the parents. The
specific structure and content of Jewish identity were also explored. The
sample included 47 families with highly educated parents and their adolescent
children who had resided in the U.S. for a minimum of five years. Three
instruments provided measure for the identity components, one for each
modality: (a) the Background Questionnaires assessed the behavioral modality,
(b) a modification of Zak Questionnaire (Zak, 1973), and (c) Semantic
Differential Scales (Osgood, 1957), measured the cognitive and affective
modalities respectively. A fourth instrument, the Jewish Identity Questionnaire
(Bar-Lev et al., 1981), measured the centrality of elements of Jewish identity.
The results partially corroborated the study hypotheses regarding
acculturation. The adolescents reported more American behavior and were
consistently less Israeli than the parents. However, contrary to the
hypotheses, they were more Israeli than American in their sense of belonging
and self-perception. These discrepancies were considered indicators of
conflict, and were interpreted as reflecting dominance of parental influence in
the cognitive and affective dimensions versus peer group dominance in the
behavior. Other results showed that parents who stayed longer in America had
stronger American and Jewish identities. The Israeli identity appeared to be
maintained over time, primarily as a result of continuous involvement with the
Israeli community and culture. Stronger Jewish and Israeli sense of belonging
were found for the older fathers. Parents and adolescents showed pronounced
similarities in both structure and content of Jewish identity. For both groups
Jewish identity was found related primarily to the sense of belonging. Finally,
the structure of identity components and modalities were explored and
implications for further research were discussed. [Source: DA]
Friedman, Seymour I. 1984. “The Effect of Jewish Religious Education on the Moral Reasoning and Social Interest of Yeshiva High School Students.” Thesis, Fordham University.
Levine, Saul V. 1984. “Alienated Jewish Youth and Religious Seminaries: An Alternative to Cults?” Adolescence vol. 19, pp. 183-199.
Abstract: Examines the
backgrounds, personalities, and experiences of 110 male (aged 18-29 yrs) North
American and other Western Jewish youth who left their families, lifestyles,
and their "charted courses" to enter orthodox religious seminaries in
Israel, called Yeshivot. The majority of the Ss were from conservative, reform,
or progressive Jewish homes or from secular-humanistic backgrounds. Some of the
Ss reported that their parents felt that they had "strayed," were
acting self-destructively, and were "losing" valuable time during
which they could be pursuing higher education, careers, or other middle-class
activities. Other Ss reported that their parents felt that they had done no
better than joining cults, although cults were pictured as being somewhat more
alien. It is suggested that these Ss gravitated to Israel because it was
inculcated, even subtly, into their consciousness, sometimes in spite of the
efforts of their parents. It is also suggested that much more could be learned
about religious cults and their members by using a more "palatable"
or acceptable option or model. [Source:
PI]
Kipust, Philip Joseph. 1983. “Moral Development and Self-Concept of Hasidic Adolescent Boys and Girls.” Ed.D. Thesis, Yeshiva University.
Abstract: This study
compared Hasidically educated boys and girls, in grades 9 and 11, for moral
development and self-concept. It also attempted to determine if any
differential effect on the level or stage sequence of moral development was
exhibited by this cultural group. Two issues dealt with were the sexual aspects
of Kohlberg's theory and women's status in Orthodox Jewish education and
tradition. The sample, 125 boys and 160 girls, attended six Yeshiva high
schools in Boro Park, Brooklyn, New York. Three research instruments were
administered: the Ethical Reasoning Inventory (ERI), to measure moral
reasoning; the Piers-Harris Children's Self-Concept Scale (PHCSCS); and the
Otis-Lennon Mental Ability Test (OLMAT), to measure intelligence.
Non-parametric statistical procedures were utilized to analyze the data.
Findings and Conclusions. (1) A significant correlation (P < .01) was found
between moral development and grade level. (2) The moral development scores of
the girls were significantly higher than those of the boys for the overall
sample and for the 9th grade level. No significant differences were found at
the 11th grade level. (3) No significant differences were found in the
self-concept scores between the boys and girls although the 11th grade girls
scored higher than the 11th grade boys. (4) There was a positive correlation (P
< .01) between self-concept and moral development for the overall sample and
the 11th grade males. (5) The correlation between self-concept and moral
development was higher for the 11th grade boys than for the 11th grade girls.
(6) There was a significant correlation between moral development and intelligence
(P < .001) and between self-concept and intelligence (P < .05). The
findings supported the "Stage sequence" and "Universality"
aspects of Kohlberg's theory and showed that no special differential effect was
exhibited by this cultural group. It also supported the contention of the
Orthodox Jewish leaders that the status of women in their community, as
reflected by their self-concept and moral development scores, is on par with
that of the men. Also included are suggestions for modifying Kohlberg's stage
model. [Source: DA]
Davids, Leo. 1982. “Ethnic Identity, Religiosity, and Youthful Deviance: The Toronto Computer Dating Project--1979.” Adolescence vol. 17, pp. 673-684.
Abstract: Analyzed data on
298 Jewish (J) college students in the Toronto Computer Dating Project.
Findings indicate that J identity is quite independent of J religiosity: 5 of 6
Ss reported a high sense of J identity but less than 1 out of 10 reported
themselves to be highly religious. J schooling was not concentrated among Ss of
higher religiosity. Chemical/drug abuse was found to be an extremely minimal
problem. Sexual liberalism (SL) was fairly evenly distributed among Ss, but
males scored higher on SL than females. When SL was considered in conjunction
with J schooling and religiosity, it was found that more J schooling had a
slight association with more traditional moral attitudes (i.e., lower SL
scores), and that a higher religiosity was associated with lower SL scores.
These findings suggest that Ss who were more involved in religious practice and
to whom religion was a greater force in their thinking had a tendency toward
the moral side of the SL continuum, while those who were not involved in
religion were more likely to have the nontraditional attitude that favors premarital
sex. These findings confirm those of other researchers (e.g., K. L. Cannon and
R. Long, 1971). Implications for youth policy and program planning are
discussed. [Source: PI]
Sigal, John, David August, and Joseph Beltempo. 1981. “Impact of Jewish Education on Jewish Identification in a Group of Adolescents.” Jewish Social Studies vol. 43, pp. 229-236.
Abstract: It was
hypothesized that the failure of other studies to demonstrate any impact of
full-time Jewish education on Jewish identification over that provided by the
home was due to the students' not yet having achieved a capacity to think
abstractly. The impact of full-time Jewish education on Jewish identification
in adolescence, when this capacity emerges, was examined by comparing the
Jewish identification of two groups of students. Both had attended the same
secular, Jewish elementary school to the end of grade 6. Subsequently one group
attended a secular Jewish high school & the other regular high schools. In
the Jewish elementary & high schools, approximately 50% of the day was
devoted to Jewish studies. When the students were in grade 11, all were given
two copies of the Brenner Jewish Identification Scale (JIS), one to be
completed by them & one by their parents. Forty-three parent-student pairs
from the Jewish high school & 30 from the other high schools returned the
questionnaires, an overall return rate of 75%. In order to control for the
impact of home environment, families were divided into high & low Jewish
identification groups at the median of the total JIS score. Then they were
matched within the high & low groups. Children of the parents in each of
the groups were then compared on each of the separate JIS factors & on the
total score, using a 2-way analysis of variance. Those students who came from
families with a lower level of Jewish identification who attended the Jewish
high school had higher scores on Positive Group Cultural (p less than .001),
Positive Group National (p less than .001) factors, & on the total score
for Jewish identification (p less than .01). Those from families with a higher
level of Jewish identification who attended the Jewish school scored
significantly lower on the Positive Group Religious factor (p less than .01).
Regardless of the level of parental Jewish identification, public high school
students scored significantly higher on the Combating Anti-Semitism factor (p
less than .01). The first two sets of findings are attributed to the impact of
the school, the last to difference in the respective school environments.
All-day Jewish education can, therefore, have an impact, provided it is
continued into adolescence, when the capacity to think abstractly & to
conceptualize develops. [Source: SA]
Himmelfarb, Harold S. 1980. “The Study of American Jewish Identification: How It Is Defined, Measured, Obtained, Sustained and Lost.” Journal for the Scientific Study of Religion vol. 19, pp. 48-60.
Abstract: This paper
outlines current knowledge about Jewish identification and some of the
substantive and methodological issues
that still need to be resolved. It
focuses upon studies which exemplify new research trends and discusses the implications of these trends for the
field. Consistencies and
inconsistencies in the definition and
measurement of Jewish identification are described, and the work needed to make
the measurement of the
concept of Jewish identification more efficient is noted. The opportunities and challenges for Jews to
be involved with Jewish life vary with the social environment. The following environmental influences are
discussed: generation, community, socio-economic status, and the events of
Jewish history (anti-Semitism).
Particular socialization experiences, which reinforce or counter general
environmental influnces, such as the influence
of parents, siblings, spouse, peers, youth groups, summer camps, and
trips to Israel are also discussed.
[Source: RI]
Kahn, Charlotte. 1980. “I Am That I Am: Toward a Psychology of Teenage Jewish Identity.” Religious Education vol. 75, pp. 354-363.
Abstract: Reviews concepts
of adolescent development (psychoanalytic, ego psychology, and cognitive) as
background for suggestions about religious education for Jewish adolescents.
Diaspora Jewish youth have opportunities to develop rich identities from
exposure to both the Jewish culture and the prevailing cultures in which they
live. Models for identity, including bicultural lives, are represented in Bible
stories. Bible characters also represent the sequence of developmental tasks
and provide hope in the face of the adolescent's unknown future. [Source: PI]
Maibaum, Matthew. 1980. “The New Student and Youth Movements, 1965-1972: A Perspective View on Some Social and Political Developments in American Jews as a Religio-National Group.” Ph.D. Thesis, Claremont Graduate School.
Abstract: This study traces
the growth, development and ontogenesis of student and youth groups on the
"radical" model in Jewish American society in 1965-1972. Chapter One
presents five hypotheses concerning the relationships of origin, structure, and
behavior in these groups towards which the discussion is addressed. Chapter Two
discusses the general surrounding environment of American Jewish college youth.
The primacy of college as shaper of attitude, interest, and political
socialization is stressed. The academic achievements of youth are discussed.
The cross pressures he had to resolve with adult society are analyzed: as a
radical he had to resolve relations with the Jewish adult world as a radical
and with general radical youth as "a Jew." Chapter Three gives a
political and social history of religious developments. Jewish religious groups
grew because cultural pluralism on the back model became acceptable, and also
from increased dissatisfaction by youth with the mode of worship and sparse
ideology of parents. Most attended intensively to Orthodox Jewish guidelines,
seen as more authentic, older, and more comprehensive. Chapter Four discusses
"general" cultural developments. Communal living groups developed after
1965, owing origins to "Hippie" communes and to the autonomous
community concept on the Amish, Essene, and ancient Jewish pietist models. New
interest in Jewish science and sociology grew, an outgrowth of academic
interests of youth desiring to discover the intricacies of Jewish life and
problems. A Jewish youth press also arose producing up to fifty periodicals.
Chapter Five discusses the broad range of "political" groups. There
arose out of dissatisfaction with middle-class intrasigence, desire to infuse
Jewish identity into "radical" positions, and modelling the cultural
pluralist position in Black American society. They combined a radical leftist
political jargon, centrist lifestyle, maintenance of historic middle-class
values including law, absence of acrimony, and academic pursuits. Members
attempted an integrated cultural model of "radical" Jew both
religiously and politically focused in interest. Chapter Six discusses
developmental and relations problems. The role of religious youth in leadership
posed problems; women found their roles still unchanged in some ways; relations
with the "Hippie," "liberated" and middle-class youth had
to be rectified; diffuseness of types of interest members had had to be dealt
with, antisemitism had to be combatted; and the future place of Jewish youth
approaching adult roles within Jewish communities and organizations becoming
increasingly professionalized posed problems of access to leadership. Chapter
Seven restates the hypotheses. For the most part all were substantiated. The
relationship between individual personality, specific group environment, and
broader American and world events appeared important for further inquiry.
Finally, participant observations on how active Jewish youth indicated they
felt about religious, cultural and political dimensions of life, and their
place in it, were made. It was characterized that your developments comprised
an effort by youth to construct an identity through organizations that
legitimized, and articulated, their identity in their eyes and in the eyes of
others. [Source: DA]
Parker, Mitchell and Eugene L. Gaier. 1980. “Religion, Religious Beliefs, and Religious Practices among Conservative Jewish Adolescents.” Adolescence vol. 15, pp. 361-374.
Abstract: Among 22 male and
24 female Jewish 13-27 yr olds, religion was defined in terms of observance. Ss
completed a questionnaire composed of 3 scales: religious beliefs, religious
practices, and parental practices. A trivariate step-wise multiple regression
analysis showed the relationship between religious beliefs and religious
practices to be linear. Only parental practices significantly accounted for any
of the variance in the criteria variables, which also included Hebrew school
attendance, youth group attendance, and sex.
[Source: PI]
Zegans, Susan and Leonard S. Zegans. 1979. “Bar Mitzvah: A Rite for a Transitional Age.” Psychoanalytic Review vol. 66, pp. 115-132.
Abstract: Examined the
significance of the Jewish bar mitzvah ritual as experienced by 9 boys who
participated in the ceremony, and studied the interaction of social and
psychological factors that facilitated the maturational process. The bar
mitzvah is one of the few surviving rites to mark the entrance into adolescence
for a segment of the population, and it remains a ceremony that helps bind
family and friends in a search for a meaningful symbolic reconciliation of the
tensions between tradition and change.
[Source: PI]
Eckstein, Simon L. 1978. “Adolescent Drug Use: A Commentary.” Ontario Psychologist vol. 10, pp. 11-14.
Abstract: Reviews the
literature on drug abuse among Jewish youth, concluding that the rate of
incidence is considerably higher than a generation ago and that it is inversely
correlated with the degree of religious involvement of the youth. Peer pressure
can be used to help youth stay away from drugs. Psychologists have a moral
responsibility to take an active position on community problems such as drug
and alcohol abuse. Present patterns of abuse are promoted by parental failure
to set standards of behavior, and by the trend toward self-gratification. [Source: PI]
Ostow, Mortimer. 1978. “The Psychologic Determinants of Jewish Identity.” Pp. 311-333 in Perspectives on Jews and Judaism, edited by A. A. Chiel. New York: Rabbinical Assembly.
Adler, Moshe. 1974. “Alienation and Jewish Jesus Freaks.” Judaism vol. 23, pp. 287-297.
Luz, Ehud. 1972. “Between Necessity and Will--Kibbutz Youth Discuss Their Jewishness.” Immanuel vol. 1, pp. 95-95.
Frazin, Lester A. 1971. “The Relationship of Religious Value Acceptance to Self-Esteem and Degree of Isolation among Reform Jewish Adolescents.” Thesis, Northern Illinois University.
Berman, Myron. 1970. “Sex and the Jewish Teenager.” Religious Education vol. 65, pp. 415-421.
Abstract: Sex-with-affection
among the middle classes, constituting the sexual revolution, is less evident
among Jews than among Catholics and Protestants, but shows signs of increasing.
Stability of the family has served as the common denominator of sexual behavior
for Jews, coupled with the elevated status of women. Sex education should
include: physiological factors, interpersonal relations, preparation for
marriage, sociological considerations, and formulating a standard of values.
Girls in a sex education class posed almost 3 times as many questions as boys.
Girls' inquiries, in descending order, related to female physiology and the
birth process, social implications of sexual behavior, petting, social-sexual
behavior, male physiology, intercourse, and contraception. Boys' lesser concern
over interpersonal relations suggests continued existence of a double standard
with respect to sex. Avoiding puritanism and irrelevancy, future programs can
construct a bridge for understanding sex within a total philosophy of life. [Source: PI]
Cohen, Joseph Isadore. 1970. “Group Membership and a Belief System: A Study of the Relationship between Membership in a National Jewish Religious Youth Organization and the Religious Attitudes of Its Membership.” Ed.d. Thesis, New York University.
Greenberg, Irving. 1970. “The Jewish College Youth.” Pp. 201-229 in The Jewish Family in a Changing World, edited by G. Rosenthal. New York: T. Yoseloff.
Propper, Martin M., Virginia Kiaune, and John B. Murray. 1970. “Alienation Syndrome among Male Adolescents in Prestige Catholic and Public High Schools.” Psychological Reports vol. 27, pp. 311-315.
Abstract: Found dimensions
of A. Davids' alienation syndrome egocentricity, distrust, pessimism, anxiety,
and resentment among 40 Catholic parochial high school (CHS) males were
comparable to those reported for 80 predominantly Jewish public high school
(PHS) males. These dimensions were assessed by projective and direct
techniques. CHS showed no significant differences from PHS on all 3 measures
but significantly more variability on the direct test. These startling
commonalities among adolescent populations differing in social class and
religious affiliation present strong evidence that CHSs are not immune to the
winds of change sweeping our universities and PHSs. Future research should
determine whether these dimensions of alienation represent a normative trend, a
transitory phenomena or a deviant aspect of psychological development among
modern adolescents. (17 ref.) [Source:
PI]
Ash, Roberta T. 1969. “Jewish Adolescents' Attitudes toward Religion and Ethnicity.” Adolescence vol. 4, pp. 245-282.
Abstract: "Faith in
knowledge applied to human progress and potentially springing from any human
being is the central tenet of the Ss' sense of Jewishness; despite their claim
that Jewish identity is based on religion, it seems really to be based on the
belief in a universal contribution (humanistic, applied, rational and
meliorative knowledge) made by a unique and persecuted people." [Source: PI]
McAllister, Joy Torstrup. 1968. “A Study of Delinquent Jewish Youth in Los Angeles County.” Ed.D. Thesis, University of California Los Angeles.
Sanua, Victor D. 1968. “The Jewish Adolescent: A Review of Empirical Research.” Jewish Education vol. 38, pp. 36-52.
Abstract: Research on the
Jewish adolescent in the past 35 yr. is critically examined. Papers discussed
are classified under the following headings: (1) Jewish identification (2)
values and attitudes, (3) Hebrew education and religious practices, (4)
psychological studies, and (5) deviancies among Jewish adolescents.
Recommendations for future research are provided. [Source: PI]
Sanua, Victor D. 1965. “A Study of Attitudes of Adolescents Attending Jewish Community Centers in New York.” Journal of Jewish Communal Service pp. 402-417.
Abstract: A report on the
responses of approximately 180 Jewish adolescents, male and female, who are
members of a Jewish center affiliated with the Associated YM-YWHAs of Greater
New York. [Source: PI]
Bannan, Rosemary Shamborsky. 1964. “Attitudes of Jewish High School Youth toward Catholics, Protestants, and Jews.” Ph.d. Thesis, Loyola University of Chicago.
Sanua, Victor D. 1964. “The Relationship between Jewish Education and Jewish Identification.” Jewish Education pp. 1-14.
Abstract: Reviews a number
of studies which have attempted to determine the effects of religious education
on Jewish identification. 1 of the greatest problems confronted by studies
attempting to measure such effects, is the difficulty of defining Jewish
identification. Findings are reported on the Jewish Anti-Semitic Scale, the
F-Scale and the Jewish Authoritarian Scale which were administered to
approximately 180 adolescents, boys and girls, attending 6 Jewish Community
Centers, some having received extensive religious education and others with
little or no religious education. No relationship was found between the
extensiveness of religious education and the respondents' Jewish identification
among the more traditional Jewish denominations such as Orthodox Jews. No
relationship was found between respondent's socioeconomic background and the
extensiveness of his religiosity. Girls were found to be more positive towards
the need for religious education and had enjoyed their education in this area
to a greater extent than the boys.
[Source: PI]
Portnoy, Joseph Leon. 1962. “An Analysis of Reform Jewish Youth Participation in Jewish Activities in the Northern California Council Region.” Ed.d. Thesis, New York University.
Levinson, Boris M. 1959. “The Problems of Jewish Religious Youth.” Genetic Psychology Monographs vol. 60, pp. 309-348.
Abstract: An analysis of the
responses of 220 Yeshiva College freshmen to the Mooney Problem Check List
shows that Jewish religious youth experience the most difficulty with
adjustment problems related to social and recreational activities, health and
physical development, and adjustment to school work. It is hypothesized that
because of the traditional Jewish emphasis on verbal learning, youth of this
religious faith are exposed to extreme pressures toward academic overloading
with the inevitable curtailment of social and recreational activities. 34
refs. [Source: PI]
Siegman, Aron Wolfe. 1957. “Authoritarian Attitudes in Children: I. The Effect of Age, Iq, Anxiety and Parental Religious Attitudes.” Journal of Clinical Psychology pp. 338-340.
Abstract: "The
Children's Antidemocratic Scale (CAS) was administered to 83 Ss with an age
range of nine to thirteen. Ss' CAS scores decreased significantly with age. It
was suggested that the decrease in authoritarian attitudes with age is due to
the maturation of Ss' cognitive processes as well as Ss' increasing
independence of parental authority. Ss with high CAS scores obtained
significantly lower verbal IQ scores and significantly higher scores on the
Children's Manifest Anxiety Schedule than those with low CAS scores. Finally,
Ss whose parents were strictly observant of the Jewish religion tended to fall
either in the upper or the lower quartile of the CAS distribution." All Ss
were of the Jewish faith; most were from upper middle class homes. Ns for
separate age groups varied from 11 to 21. The verbal subtests of the WISC were
given children of 10 or more years of age.
[Source: PI]
Laydes, Morris A. 1955. “Jewish Primary Children and Jewish Religious Symbolism.” Religious Education vol. 50, pp. 398-401.
Abstract: The attempt to
teach the subtle meanings of religious symbols to a child is wasteful. "It
is enough that they are there and part of his familiar environment."
"The child is allowed to assimilate it in his environmental experience and
to understand it at his own level of comprehension." [Source: PI]
Rosen, Bernard C. 1955. “Conflicting Group Membership: A Study of Parent Peer Group Cross-Pressures.” American Sociological Review pp. 155-161.
Abstract: The entire
universe, 50, of Jewish high school age boys and girls in a small city were
questioned regarding their religious attitudes and membership groups. A
significant relationship was found between the adolescents' attitudes and the
attitudes of their familial-peer groups. When the attitudes of the family and
the peer group were in conflict, the attitudes of the adolescents tended to
agree with the attitudes of whichever was the reference group, as determined by
independent criteria. On the whole, the peer group tended to exert more
influence. [Source: PI]
Franzblau, A. N. 1934. “Religious Belief and Character among Jewish Adolescents.” Teachers College Contributions to Education p. 80.
Abstract: 701 students aged
12 to 16 years were given a battery of character tests, intelligence tests, and
religious tests. The findings show that maturity measures (intelligence, age,
etc.) are negatively related to the acceptance of religious beliefs, as are all
measures of honesty and character. None of the evidence which was found
supports the principle, fundamental in most religions, that acceptance of the
traditional religious dogmas is creative of superior character. The
"Religious Ideas Test" and the "Confession and Reporting
Blank" developed for the study are given, together with the data on their
validity and reliability. The bibliography lists 32 titles. [Source: PI]