Background Senior centers and other types of clubs provide activities for older adults to address boredom, social isolation, and loneliness. Due to the COVID-19 pandemic, most of these activities have been cancelled. A limited range of web-based activities have been offered as alternatives. However, the effectiveness of these web-based group activities for older adults has scarcely been researched. Objective We aimed to understand the extent to which web-based activities for older adults provide an adequate substitute for in-person activities. Methods In this telephone survey, we interviewed 105 older adults in Israel who had been offered the opportunity to participate in web-based activities after routine activities closed due to the COVID-19 pandemic. Of the total sample, 49/105 (46.7%) participated in the activities and 56/105 (53.3%) did not. We inquired about the respondents’ background characteristics, satisfaction with the activities, and reasons for participation or nonparticipation. Results The respondents who participated in the web-based activities tended to be highly satisfied with at least some of them. They rated the enjoyment derived from the content of the activity as the most important motivator, followed by maintaining a routine and by enjoying the group and the presence of others. Over 50% of the participants (28/49, 57%) wished to continue with the exercise programming after the end of the COVID-19 pandemic, and 41% (20/49) wished to continue with the web-based lectures. Participants were more likely to report partaking in alternative activities than nonparticipants (P=.04). The most common reasons cited by nonparticipants were being unaware of the web-based program (24/56, 43%) despite a notification having been sent to the entire sample, lack of interest in the content (18/56, 32%), and technical issues (13/56, 23%), such as not owning or being able to fully use a computer. Both participants and nonparticipants were interested in a wide range of topics, with many being very particular about the topics they wished to access. Approximately half expressed willingness to pay for access; those who were willing to pay tended to have more years of education (P=.03). Conclusions Our findings suggest a need for web-based activities for countering boredom and feelings of isolation. The main factors that influence the use, efficacy, and sustainability of online activities are access, motivational and need-fulfilling factors, and whether the activities are sufficiently tailored to individuals’ preferences and abilities. Challenges in substituting in-person services are promoting social relationships that are currently not sufficiently incorporated into most web-based programs, accommodating a wider range of topics, and increasing the accessibility of current programs to older adults, especially those who are homebound, both during and after the COVID-19 pandemic.
This article focuses on the role of the civics teacher against the backdrop of the recent political developments in Israel, where the political elite increasingly seeks to underpin citizenship education with a national-religious ideology. As in previous work on this topic by other academics, we draw on Gramsci’s work on cultural hegemony to locate the hegemonic discourse of citizenship education in Israel and focus on the teacher’s role along the spectrum of being an agent of the nation-state to acting as a transformative intellectual. We have interviewed Jewish-Israeli civics teachers to gain a better understanding of how they mediate their role between the different demands that the politics of civic education in Israel imposes on them. Our findings outline how teachers sometimes tend to reproduce the hegemonic discourse and how they also find ways to rebel against it, drawing on counter-hegemonic strategies in their classroom practice.
Objectives: Given the widely acknowledged benefits of intergenerational programs (IGPs), we compared processes and structures across different IGP types and explored potential areas for improvement. Design: Thirteen IGPs were classified into three types: arts, learning, and assistance programs. Data were collected through direct structured interviews and analyzed quantitatively and qualitatively. Setting: Participants were recruited from community-based IGPs in the greater Tel Aviv area of Israel. Participants: Eighty-four older participants (OPs), 97 younger participants (YPs), and 21 organizers were interviewed. Measurements: Questions included participant demographics as well as closed- and open-ended questions regarding processes based on the Impact of Intergenerational Programs Questionnaire (IIPQ). Analysis: Responses to closed-ended questions were compared among IGP types and age groups using two-way ANOVAs for ordinal data, and chi-squares for nominal data. Responses to open-ended questions by OP, YP, and program organizers about potential areas for improvement were analyzed using thematic analysis. Results: Processes in need of improvement were preparation and guidance, length of program participation, and monitoring of activities, which differed across IGP types and age groups. These processes were related to broader structural problems such as lack of resources, organizers’ poor employment conditions, and inadequate public services for older persons in Israel. Conclusions: Our study highlights the complex relationships between IGP types, processes, and structures. IGP processes and goals can be hindered by structural variables such as insufficient funding, infrastructure, and public services for older adults.
Even though religion plays a central role in many people’s lives, it is often omitted from citizenship education in secularized societies. Educational scholars have increasingly demanded that teaching about religion should be included in citizenship curricula to foster effective participation for all citizens. However, this is an enormous challenge, especially in societies like Israel where religion is politicized as an aspect of violent conflict. Drawing on semi-structured interviews with Palestinian Muslim educators in Israel, we explored how citizenship teachers refer to Islam in their citizenship lessons. The teachers in our study drew on Islam as an important resource to either resist predominant conceptions of citizenship education in Israel or to make the subject more meaningful and relevant to their students. We argue that incorporating religious epistemologies alongside critical pedagogies in the citizenship curriculum is a necessary educational task in diverse and conflict-affected societies like Israel.
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