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In the course of interviews with Israeli women who had recently been treated for breast cancer, we found that our informants tended to offer us "treatment narratives" rather than, or sometimes in addition to, the "illness narratives" made famous by Arthur Kleinman. For the women we interviewed, treatment narratives constitute verbal platforms on which to explore what it means to be human during a period in which one's body, spirit, and social identity are undergoing intense transformations. A central theme in these narratives is the Hebrew word yachas, loosely translated as "attitude," "attention," or "relationship." The women consistently contrasted the good yachas of medical staff who treated them "like humans" or like "real friends" with the bad yachas of staff who treated them like numbers, machines, or strangers. We argue that the women used language (in various contexts) as a means of resisting the medical culture's pattern of treating patients as "nonhumans."

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This study investigates the cognitions, attitudes and behavioral intentions concerning interpersonal contact between nonreligious and religious Jews in Israel. The hypothesis examined is that distance from Jewish tradition is related to a negative orientation regarding questions of state and religion, tolerance for demands on the part of observant Jews to further religious goals on the state level, and the social distance between religious and nonreligious Jews. The data for this study are based on closed ended questionnaires completed by 671 Jewish male and female Israeli university students. The findings indicate that those who identify themselves as more religious observe more ritual, have a more positive orientation toward an intertwining of religion and state on a macro level and to the specific demands for the observance of religious life in the public sector, and prefer contact with religious persons over contact with nonreligious persons. At the same time, the social contacts between the religious and nonreligious are characterized by more informal than formal isolation. These findings are discussed with regard to the question of social integration among Jews in Israeli society.This study examines the cognitions and attitudes of Jews of different religiosity levels in Israel and how they relate to interpersonal contact. Fishbein and Ajzen (1975), (Ajzen & Fishbein, 1980) argue that attitudes, or the emotional orientations that one holds toward an attitude subject, stem from a weighted consideration of the cognitive information that one has regarding the subject. They further contend that attitudes lead only to behavioral intentions regarding the attitude subject. Correspondence between intentions and actual behavior depends on the social norms _____________ *

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