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Family individualization occurs, if at all, at a different pace and to a different extent in various societies and in various parts of society. Its impact has led to new scholarship in the social and caring professions, for which the concept of family is central in both professional education and practice. It is assumed that attitudes toward changing marital norms, family forms, and family relationships affect professionals' performance. This study, conducted in Israel in 2014 with 157 female health-profession students-102 (65%) Jews and 55 (35%) Muslim Arabs-focuses on attitudes about the family. Three patterns of attitudes emerged: individualized traditionalism-a mix of traditional and individualized attitudes, present among both the Jewish and the Muslim students; individualized autonomy, present mostly among the Jewish students; and classic traditionalism, present mostly among the Muslim students. Implications of these findings for the education and practice of health care professionals are also discussed.

An innovative culturally-oriented supported-education program has been established in Israel to address the needs of religious Jewish persons with severe mental illness. This program is utilizing a highly regarded institution in the Orthodox communities, a Beit Midrash, a study hall for religious studies, as a context for rehabilitation. Based on open-ended interviews conducted with the staff members of this program, its conceptual framework and guiding principles have been identified and analyzed. In this program common principles of psychiatric rehabilitation have been adapted and incorporated into a context which has not been known so far as a context for psychiatric rehabilitation. In addition, innovative supported-education methods of work which are compatible with the cultural context of Orthodox Jewish persons have been implemented, such as opportunities provided to the participants to reconstruct their views of their daily struggles and enhance their sense of spirituality via the discussion of socially-oriented religious texts. The culturally-oriented context of the Beit Midrash enables outreach to a population which might otherwise not receive any services. This is a promising model for addressing the unique needs of religious persons with severe mental illness and for filling a gap in the resources available for the rehabilitation of this population in the community.

The story of German-Jewish soldiers and veterans of World War I illustrates how, under circumstances of inclusion (even if incomplete) rather than vicious persecution, Jewish suffering in wartime, and with it the forms of collective memory and strategies for commemoration of the dead, could closely parallel, even intersect with, the suffering of Germans as a whole. To be sure, the points of intersection were accompanied by points of deflection. Even when Jews served, fought, suffered and died as German soldiers, their interpretations of the war experience, and their communities’ postwar memory and commemorative practices, differed from those of other Germans. In many ways, however, German-Jewish veterans suffered the aftermath of the war as did other Germans; they shared the prevailing fury over war guilt and reparations, and they retained a strong pride in their military service, a pride through which they interpreted the events of 1933–1945.

The authors draw on a natural experiment to demonstrate that states can reconstruct conflictual interethnic relationships into cooperative relationships in relatively short periods of time. The article examines differences in how the gentile population in each of two neighboring territories in Romania treated its Jewish population during the Holocaust. These territories had been part of tsarist Russia and subject to state-sponsored anti-Semitism until 1917. During the interwar period one territory became part of Romania, which continued anti-Semitic policies, and the other became part of the Soviet Union, which pursued an inclusive nationality policy, fighting against inherited anti-Semitism and working to integrate its Jews. Both territories were then reunited under Romanian administration during World War II, when Romania began to destroy its Jewish population. The authors demonstrate that, despite a uniform Romanian state presence during the Holocaust that encouraged gentiles to victimize Jews, the civilian population in the area that had been part of the Soviet Union was less likely to harm and more likely to aid Jews as compared with the region that had been part of Romania. Their evidence suggests that the state construction of interethnic relationships can become internalized by civilians and outlive the life of the state itself.

Aim: This study examined whether the Theory of Planned Behavior adds significantly to the prediction of intention and actual blood donation of the general Israeli population., Background: In most developed countries and in Israel in particular there is a chronic shortage of blood for transfusions. This raises questions about methods of increasing blood donations., Design: This is a correlational quantitative study., Methods: A questionnaire was created based on a review of the literature and the Theory of Planned Behavior. The questionnaire was distributed among a convenience sample of 190 Israeli Jewish men and women, aged 17-60., Results: Israelis' perceived behavioral control of their blood donations, their subjective norms and their attitude regarding blood donation, predicted their intention to donate blood. It seems that intention predicted actual blood donations. A conspicuous finding is that members of the Ethiopian Jewish community displayed an extremely limited intention to donate blood., Conclusions: The results of this study show that a number of various educational and practical strategies may be used to encourage the population to donate blood. These include: reducing perceived barriers, directing interventions specifically at the population most likely to donate blood and forming a reserve of regular donors., (Copyright © 2010 Elsevier Ltd. All rights reserved.)

Objective: To examine traditional Jewish concepts and practices of reproduction, and define problems that may arise in members of Orthodox Jewish society that follows the Halachah (the Jewish codes of conduct)., Design: Expert opinion based on clinical experience., Setting: Academic-affiliated fertility clinic situated in an observant Jewish community., Patient(s): Orthodox and Ultraorthodox (Haredi) couples of the Jewish community., Interventions(s): We examined traditional Jewish concepts and practices of reproduction and defined problems that may arise in Jewish Orthodox society., Main Outcome Measure(s): None., Result(s): The concepts and practices of reproduction of Orthodox religious Jewish couples may lead to halachic subfertility and modification of the usual infertility workup. Treatments are limited to and determined largely by considerations related to religious doctrine., Conclusion(s): Understanding the religious, social, and cultural background of patients, particularly religious Orthodox women, enables appropriate fertility counseling and treatment., (Copyright 2010 American Society for Reproductive Medicine. Published by Elsevier Inc. All rights reserved.)

Although the Jewish community of Palestine was an extremely family-oriented society and the institute of the family played a major role in the establishment of the new Zionist nationhood, the historiography has henceforth paid little attention to its role, images, and functions. This article will examine the diverse and often contradictory perceptions and influences that have shaped the Zionist period. Traditional Jewish perceptions intertwined with modern, bourgeois, and revolutionary notions of the family, whether national or socialist. These contradictory perceptions were manifested in the contested professional and public discourse regarding the many dysfunctional urban families in Tel Aviv, who were treated by welfare authorities and mental health specialists during the 1930s and 1940s.

Understandably, research has focused overwhelmingly on Jews in the camps of the Holocaust. But the nazis had been detaining Jews in concentration camps ever since 1933, at times in large numbers. Who were these prisoners? This article analyzes nazi policies that brought Jews into the concentration camps. It ventures into the inner structure and dynamics of one of the most heterogeneous groups of concentration camp inmates. By contrasting the perpetrators' objectives with the victims' experiences, this article will illuminate the role of the concentration camp as the ultimate means of pressure in the fatal process of turning a minority group into an outsider group: that is, the act of defining and marking the enemy which was the critical stage before the destruction of European Jewry. Furthermore, it will examine Jewish reactions to SS terror inside the camps.

The scale and scope of the "final solution" of the "Jewish question" were extreme even in the horrific annals of genocide. Bloxham attempts to shed light on the pattern of mass murder in its expansion and contraction by viewing the Holocaust in a set of temporally and culturally specific contexts. It places the Holocaust into a broader European framework of violent ethnopolitics and geopolitics from the late nineteenth century through the mid-twentieth century. The Holocaust is depicted as an only partially discrete part of a continental process of traumatic flux, and a part, furthermore, that can itself be partially disaggregated into national and regional components. Bloxham moves from a general consideration of patterns of ethnic violence in the period to a closer causal explanation that shows the different valences of Nazi policy towards Jews in the lands directly ruled by Germany and those of Germany's allies respectively. He shows that the peculiarly extensive ambitions of the "final solution" at its most expansive can only be explained when wider geopolitical and strategic contextual terms are factored in along with consideration of Nazi ideology and the internal dynamics of some of the key institutions of the perpetrator state.

Objective: To examine nurse-midwives' general cultural competence and ethnic attitudes toward Jewish couples of varying degrees of religious identification during the birth process and the relationship between background data, ethnic attitudes, and cultural competence., Design: Descriptive, correlational study., Setting: Academic tertiary care health facility., Participants: Thirty staff nurse-midwives employed at a university hospital in Israel., Methods: Participants completed Campinha-Bacote's Inventory for Assessing the Process of Cultural Competence among Healthcare Professionals-Revised, Ethnic Attitude Scale-Adapted, and a midwifery demographic survey., Results: General cultural competence scores were consistent with previous studies of nurses who did not receive formal cultural education. Midwives' ethnic attitude differed significantly among Secular, Traditional, Religious, and Ultra-Orthodox Jewish patient scenarios. The most positive attitudes and lowest bias scores occurred for midwives when the patient scenarios were similar to or congruent with their religious identification., Conclusions: The results of this study indicate a need to establish educational and practice content with clinical experiences to improve midwives' cultural competence and ethnic attitudes toward women and their families with dissimilar cultural backgrounds. These results have global implications for nursing/midwifery care considering patients' varying degrees of religious adherence.

This article portrays the unique aspects of ethics education in a multicultural, multireligious and conflict-based atmosphere among Jewish and Arab nursing students in Jerusalem, Israel. It discusses the principles and the methods used for rising above this tension and dealing with this complicated situation, based on Yoder's ;bridging' method. An example is used of Jewish and Arab students together implementing two projects in 2008, when the faculty decided to co-operate with communities in East Jerusalem, the Arab side of the city. The students took it upon themselves to chaperon the teachers who came to watch them at work, translate, and facilitate interaction with a guarded and suspicious community. This approach could also be relevant to less extreme conditions in any inter-religious environment when trying to produce graduates with a strong ethical awareness.

Objective: To compare Jewish and Arab women characteristics regarding pregnancy follow-up, compliance to a health regime and behavioural expressions during labour, delivery and the post-partum period., Design: The participants answered a 45-item questionnaire designed for the current research., Setting: The first three post-partum days in the delivery ward at one of the biggest hospitals in Israel., Participants: A total of 126 Jewish and Arab-Muslim parturients., Results: Significant differences were found (P < 0.01) concerning pregnancy follow-up attendance and participation in a prenatal course, which were lower among Arab women. Several differences were found regarding delivery room attendance, type and number of companions, and behavioural expressions of pain, which were demonstrated more among Arab women. Epidural anaesthesia was highly prevalent among Jewish women, in comparison with the Arab women. While all Arab women decided to breastfeed their babies, only 71% of Jewish women expressed a wish to breastfeed. No significant differences were found between weight gains during pregnancy, reasons for delivery room attendance, number of pregnancy weeks prior to delivery and newborn weight., Conclusions: Cultural differences exist between Jewish and Arab women attending delivery rooms in Israel. Understanding these cultural differences may assist caregivers in providing culturally sensitive treatment that is suited to the parturients' needs.

Despite the murder of three-fourths of Croatia's Jews, Croatian doctors, representatives of the Ministry of Health, and other government figures saved 142 Jewish physicians by mobilizing them for a mission to alleviate endemic syphilis in Bosnia. Twenty-seven others were recruited into the Home Guard. Along with members of their families, these Jews were granted "Aryan rights." In 1942 some began defecting to the partisans; others followed after the capitulation of Italy in 1943. Many died in battle, succumbed to typhus, or were murdered by the Nazis, the Croatian fascist Ustae, or the Serbian nationalist etniks. But the story recounted below shows how much better they fared than the Jewish population generally: sixty-two percent survived, thanks to courageous efforts by Croatian civilians and officials. Their rescue demonstrates both that popular attitudes influenced events in Yugoslavia, and that common stereotypes of Croatia during the war should be reconsidered.

After World War II, most Bulgarian Jews emigrated legally to Israel. Those who stayed had to take part in the building of socialism and integrate in a monolithic "socialist nation." Thereby they had to "forget" their ethnic identity ("aided by the state in various ways) and to become "Homo politicus" rather than "Homo ethnicus." Since 1990, a revival of Jewish identity has begun in Bulgaria. Here I explore how the women of three generations from the same family reinvent their Jewish identity in their life stories. Drawing on this particular case, I suggest an approach to the question of the interplay of individual and collective memory. I focus on family and generation as different types of collectivities influencing individual memories and self-actualizations.

During the mass Jewish immigration of Eastern-European Jews to Canada in the first decades of the twentieth century, Yiddish publications offered a primary forum for a group of local writers to negotiate with their new identities as Canadian Jews. Within this wider process, Montreal writers H.M. Caiserman and B.G. Sack authored studies of Canadian literature in the early 1920s centred on Mohawk-English writer E. Pauline Johnson (Tekahionwake). What these essays show is that, despite the long-standing association of Canada's Jewish population with the country's dominant English culture, their status as "other" impelled leading members of the local Yiddish cultural milieu to seek out literary models among other historically marginalized groups. For Caiserman and Sack, Johnson's Native heritage offered a model for resistance to assimilation into Canada's dominant culture. In contrast, the advent of literature responding to the Nazi Holocaust by A.M. Klein and Eli Mandel, Native peoples became a symbol of loss and vanished landscapes.

Objective: To assess the maternal recall of the neonatal discharge letter instructions with and without nurse and mother signing the document in addition to the physician signature., Methods: Maternal recall of the discharge letter instructions was assessed by telephone interviews conducted 2-3 weeks following discharge. One hundred and nine mothers who signed the discharge letter following a change of information delivery policy at discharge were compared with 110 mothers who gave birth when their signature was not yet required. The impact of the discharge form on maternal recall was evaluated by stepwise regression analysis adjusted for obstetric, perinatal and demographic variables., Results: Recall of specific instructions verified by the discharge notes and satisfactory understanding of the discharge letter as graded by the mother were higher among 109 mothers who signed the discharge letter (82% and 88%, respectively) than among 110 mothers who did not add their signature (58% and 73%, respectively), the differences being statistically significant (p=0.002 and 0.022, respectively). The statistical difference was maintained also following adjustment with independent variables., Conclusion: Signing the neonatal discharge letter by both nurse and mother may improve maternal comprehension and recall of the delivered information. A prospective controlled study is necessary to validate this hypothesis.

Background: Motivations for selecting nursing as a career are usually explored through direct questions to candidates and students., Purpose: The present article aims to uncover ties between the demand structure for the profession and broader socio-demographic and economic processes., Method: Data covering a ten year period was retrieved from an Israeli university. It is suggested that the intensity of demographic and economic shifts in Israel allows clearer observation of more general student-related processes that probably take place, if on a smaller scale, virtually everywhere., Findings and Discussion: Many of the new recruits to academic nursing programs in Israel in 1996-2004 came from two somewhat marginal sub-populations: immigrants from the Former Soviet Union and Israeli Palestinians. The high, yet decreasing percentage of the former category and the rise in the latter are interpreted in terms of competing forces in the local healthcare labor market, immigrants' adaptation and economic fluctuations., Conclusion: The demand for nursing studies corresponds to socio-demographic and economic changes. It may be beneficial to consider such links in long term planning and training policies.

Objective: Genetic technology is complex, relatively new and involves sensitive issues pertaining to personhood and reproduction. While ethno cultural barriers to genetic care are well documented, little attention has been devoted to understanding religious beliefs pertaining to genetic services. This study evaluated the discourse between genetic counselors and Orthodox Jewish community members' perceptions of reproductive genetic technology., Methods: A cross section of the Orthodox Jewish community was sampled through purposeful and snowball recruitment for in-depth interviews with key informants., Results: Genetic counselors felt apprehensive about serving the Orthodox Jewish population and were unaware of social norms, religious and cultural practices unique to this population. Similarly, Orthodox Jewish consumers exhibited major misgivings about genetic testing. Importantly, stereotypic expectations by both counselors and consumers exacerbated existing communication difficulties., Conclusion: Cultural differences and poor communication between genetic counselors and Orthodox Jewish community members impeded the ability of the Orthodox Jewish community to utilize genetic services., Practice Implications: This work illuminates complex issues pertaining to medical encounters between providers and patients with ideological, social and cultural differences. In particular, issues of access to care and transcultural competence in serving religious minority groups, such as Orthodox Jews are presented. On the whole, this group is largely unrecognized in the minority health literature in spite of barriers and challenges that they face. Findings of this study may have application to other cloistered and highly observant religious groups when dealing with reproductive technology and other populations with diverse values, beliefs and behaviors pertaining to reproductive health.

The present study examined the way retirees perceive retirement and continue to work post-retirement. Using a longitudinal design, qualitative and quantitative analyses were performed to examine the effect of preoccupation with work on adjustment to retirement. The findings indicate a wide range of attitudes toward cessation of the working life on the eve of retirement. In addition, most retirees reported increased well-being and decreased distress one year after retirement. Although for all participants a correlation was found between adjustment and preoccupation with work on the eve of retirement, no difference in the adjustment measures emerged a year later between those who were fully retired and those who continued to work. The implications of the findings for both personal well-being and social policy are discussed.

The objectives of the study were to increase post-Caesarean breastfeeding rates and decrease timing of post-Caesarean breastfeeding initiation in multicultural populations following a post-Caesarean breastfeeding intervention. The study was a prospective population-based evaluation of a breastfeeding intervention for post-Caesarean women of different cultures at a southern Israeli hospital. The study population consisted of 570 Jewish and Muslim post-Caesarean women who had delivered healthy, term infants. The control group (n=264) received standard hospital care and the intervention group (n=306) received early, culturally sensitive, post-Caesarean breast-feeding guidance and education by trained professionals. Timing of post-Caesarean maternal-infant contact and breastfeeding initiation outcomes for the Jewish and Muslim women significantly improved following the intervention.

Situating psychoanalysis in the context of Jewish history, this paper takes up Freud's famous 1930 question: what is left in Judaism after one has abandoned faith in God, the Hebrew language and nationalism, and his answer: a great deal, perhaps the very essence, but an essence that we do not know. On the one hand, it argues that "not knowing" connects psychoanalysis to Judaism's ancestral preoccupation with God, a preoccupation different from that of the more philosophical Greek, Latin and Christian traditions of theology. On the other hand, "not knowing" connects psychoanalysis to a post-Enlightenment conception of the person (i.e. of personal life), as opposed to the more abstract notion of the subject associated with Kant.

This paper examines the way in which the Jewish question was handled by the Ordre des Médecins, a representative institution for the medical profession created by the Vichy government. It discusses the historiography of Vichy anti-Semitism generally and goes on to analyze the background of anti-Semitism in the French medical profession in the 1930s, comparing it with anti-Semitism in other professions such as Law. The paper then discusses the reactions of the Ordre des Médecins and its governing body, the Conseil Supérieur, to the Vichy anti-Semitic legislation which affected the profession and compares its brand of anti-Semitism with the official Vichy policy. It focuses on the unequal battle between the Conseil Supérieur, whose members were typically traditional nationalistic and protectionist anti-Semites, and the Vichy government, where quasi-racial anti-Semitism was official policy. It explains the inevitable defeat of the Conseil Supérieur.

The refusal to donate an organ is a phenomenon in need of exploration and explanation. This article refers to the major fear of becoming an organ donor in relation to a global culture perspective and to the Halacha (Jewish law). A theoretical critique about the ambivalence demonstrated by health care providers and families will discuss these concepts in relation to brain death, from the stages of hospitalization, through the period prior to the assertion of brain death, ending with brain death, and its perspective as a liminal situation.Finally, we conclude that nursing practices during the care of the "brain dead" patient, and toward the patient's family, should convey an unequivocal message. That is, brain death describes irreversible cessation of all brain function, and therefore, the patient becomes a dead body and can be treated as a potential organ donor.

The paper explores the relationship between Sigmund Freud and Albert Einstein, including the parallels in the trajectories of their scientific careers, starting with the 'annus mirabilis' of 1905. Noting how they shared much in common, the paper underlines that it was as "great Jewish thinkers" that they were most often twinned, and proceeds to compare and contrast the development of their self-consciousness of being Jewish. It then traces their relationship in one meeting and in correspondence, both private and public, from 1926 to their deaths, emphasizing Freud's envy of Einstein and Einstein's ambivalent admiration of Freud. The paper ends with a consideration of the significance of the figure of Moses in both of their final years.

Purpose: To investigate the authors' clinical impression that pupil size among myopic Jewish theological seminary students is different from pupil size of similar secular subjects., Methods: This cross-sectional study was conducted on 28 male Jewish theological seminary students and 28 secular students or workers who were matched for age and refraction. All participants were consecutively enrolled. Scotopic and photopic pupil size was measured by means of a Colvard pupillometer. Comparisons of various parameters between the groups were performed using the two-sample t-test, Fisher exact test, a paired-sample t-test, a two-way analysis of variance, and Pearson correlation coefficients as appropriate., Results: The two groups were statistically matched for age, refraction, and visual acuity. The seminary students were undercorrected by an average of 2.35 diopters (D), while the secular subjects were undercorrected by only 0.65 D (p<0.01). The average pupil size was larger in the religious group under both scotopic and photopic luminance. This difference was maintained when the two groups were compared according to iris color under both conditions, reaching a level of statistical significance (p<0.0001). There was a significant difference in photopic pupil size between dark and light irises (p=0.049), but this difference was not maintained under scotopic conditions., Conclusions: The average pupil size of young ultraorthodox seminary students was significantly larger than that of matched secular subjects. Whether this is the result of intensive close-up work or of apparently characteristic undercorrection of the myopia is undetermined.

Today's healthcare environment requires that nursing leaders meet the needs of a growing multicultural workforce and patient population. Cultural factors may be overlooked as healthcare delivery becomes increasingly dominated by technological, economic, and social changes. Through creative leadership, the chief nurse executive (CNE) can encourage staff to pay closer attention to cultural factors that will impact on patient, staff, and hospital outcomes. The CNE can begin by enhancing his/her own multicultural competency, building these competencies in his/her staff, and then empowering staff to respect and accommodate cultural differences. An understanding to transcultural nursing theory can enhance the development and maintenance of a multicultural perspective. The use of Madeline Leininger's Culture Care modalities can assist staff in making culturally competent decisions and in implementing actions. This article will provide an overview of one community hospital's experiences in integrating a multicultural perspective to better meet the needs of specific patient populations.

The names of most Holocaust victims from Central and East Europe have remained unknown, but can be retrieved from official records, as illustrated here for the town of Liepāja, Latvia. Drawing on thirteen different sources, the authors have recovered the names and fates of about 7,000 of the 7,140 Jews once living there. The main source (5,700 names) is a census conducted during August 1941, the second month of the German occupation. Other sources are victims' lists compiled by Yad Vashem and by the Soviet Extraordinary Commission, house books, police and camp records, telephone and business directories, lists of deportees to the USSR, survivor reports, etc. All sources are incomplete and many are error-ridden, but they usually can be reconciled. Coverage of victims from Liepāja thus has increased from 20% to over 95%. For most victims, accurate data are now available on birth dates and places, prewar and wartime addresses, occupations, etc., permitting analysis of demography, survival patterns, and other trends.

The paper describes the sociodemography of donor insemination recipients in Israel. Arab recipients are very few. Among the Jews, married recipients are generally younger than their single counterparts, and they are somewhat less educated and more religious. Ethnically, the percentage of Orientals among the married recipients is relatively higher; among the single women, Orientals are under-represented. On the whole, however, donor insemination seems to have reached Jewish Israelis of all segments of society.

Background: Parental knowledge of their child's heart disease, while often overlooked, contributes to compliance and reduces anxiety. Prior studies have shown that 36% of parental diagnostic descriptions are incorrect., Objectives: To assess parental knowledge and attitudes among outpatients at a hospital pediatric cardiology clinic., Methods: Seventy-four families completed a questionnaire in which they described their child's condition and stated their attitude towards dental hygiene and future prenatal diagnosis., Results: Eighteen percent of the parents failed to describe their child's malformation correctly. We found that parental understanding of the heart defect correlated with parental education. Future prenatal diagnosis was considered by 88% of families, and termination of pregnancy by 40%. Only 40% of children were aware of their heart problem. Children of parents who were ignorant about the condition tended to lack knowledge themselves. An additional finding was that 68% of Jewish families turn to non-medical personnel for medical advice--an interesting finding not hitherto addressed., Conclusions: Ignorance of their child's problem did not correlate with its severity or complexity but rather with parental background: the less educated the parent, the more likely was the problem perceived incorrectly.

This article examines talmudic discussions and archaeological finds from Sassanian Babylonia to explore two distinct but related topics: how some actual women employed ritual practices to gain power (such as the recitation of incantations and the use of bowls with incantations written on them) and how some rabbis thought about women's relationship to ritual power. First exploring rabbinic statements and narratives about women as sorceresses, the article then turns to the incantation bowls, ordinary earthenware bowls inscribed with Aramaic incantations, which were buried on the thresholds or in the courtyards of dwellings. A comparative look at these two types of sources reveals that rabbinic accounts of witches are actually more nuanced than the bald talmudic statement (b. Sanh. 67a) that "most women are sorceresses" and reveals that both the incantation bowls and the talmudic sources give information about women who used incantations and amulets to protect themselves and their families from demons and illness.