The present study examines attitudes of Druze adolescent in Israel toward Druze women. It was conducted through questionnaires containing questions and statements. Some items related to relative's women, others to women in general. Some items expressed attitudes towards men. It tests the hypothesis that demographic variables influence attitudes toward women. Specifically, the study examined the influence of gender, parent's education, parent's profession, number of siblings, and religion on social status, education, and profession. The study assumed that community composition and particularly the percentage of Druze population within a community influences attitudes of Druze Adolescence toward women. The questionnaires were delivered to 100 Druze 12 th graders. They hailed from three villages: "Yarka, Pqein, and Abo Snan". The research findings indicate that there is a difference between the attitude of boys and of girls toward the status of women regarding education. Both groups, however, ranked education as more important than social status and profession. Residence influences attitude toward the women's status regarding education. Conclusions: 1) The Druze religious leaders (men not Women) influence the status of women and attitudes toward women. Influence varies among the villages. 2) The percentage of Druze in the settlement effects women's status. 3) Girls were more interested than boys in advancing attitudes towards women regarding social status, profession and education.
This article examines the effect of young Druze men's intermarriage (interracial marriage in Israel) on their nuclear family and their extended family in the aspects of culture, society and religion, as well as the internal dynamics between the mixed couples, in an attempt to shed light on the social complexity of the Druze men who had chosen intermarrying and therefore are alienated from their restricted society, a society which is a national ethnic minority that is guided by restricted codes of religions in order to preserve its community from assimilation. This social complexity has not been sufficiently examined in terms of research. In order to answer the issues that were raised in this article, I have conducted depth interviews with 17 Druze men, who had chosen intermarriage rather than conventional ones within the congregation. The objects had to answer controversial issues evoking in their marriage, the relationship with the nuclear family of both spouses, power and gender roles, the raising of children, etc. The findings indicate alienating of the Druze men who were married women of a different religion, that is to say, a complete alienation of the men and their children. This is one of the reasons why the children in these mixed families tend to embrace the lifestyle and religion of the mother, it also explains the great dependency on the wife and her family. For most of the interviewees, the relation to the Druze culture and roots are poor, and the Druze identity is almost nonexistent. The gender roles has also changed in those mixed families, the Druze men feel inferior in relation to their wives, particularly in cases their wife is Jewish, thus, the Druze men are forced to live in their wife's surroundings, to adjust the different cultural, social and religious norms, and to maintain different codes of household regarding the tasks and raising of the children, which differ by far from the Druze society norms.
In cases of intermarriage, both spouses profess different religions. For 50 years, this trend is rising constantly; naturally, it has not skipped the Druze community, even though its religious laws prohibit intermarriage, up to the point of being outcast from the community. The current study focuses on the extent of adjustment to the other society from the perspective of the Druze married men. The study is made by the qualitative method, the data is gathered through interviews of 5 Druze men, who are married to non-Druze women. The findings indicate that young Druze men meet their non-Druze spouses in the course of working in the city or during their military service. After being married, the Druze men integrate in the new culture, at the same time of being outcast from their Druze family. Over time, they experience disillusionment and enter the phase of nostalgia, yet, they cannot come back home as long as they are married to non-Druze women. The third phase is the phase of integrating between the identities or assimilating the two previous phases, if this phase is not completed properly, the Druze man would leave his non-Druze wife and children at a later age and would try to return to his Druze family and village, or would remain outcast forever.
This study of six Druze widows in Israel deals with Druze law, women's personal status, the widows' difficulties, and the conflicts between Druze traditional society and modernity. The Druze society is a traditional, collective, patriarchal and religious society, in which independence and the attachment to the land have always been considered central values (Amrani, 2010;Falah, 2000) [1] [2]. The women's status is considered inferior to that of the men's and their main role is conceived as raising children and taking care of the house. Following are the stories of Druze women who became civilian widows during the 1950's through the 1970's. The study examines the way widows coped with their situation in a time in which the Druze society underwent great changes, moving from a traditional society to a more modern one.
The Circassians are Sunni Muslims, originated in the Caucasus, a part of the former Soviet Union. During the rule of the Ottoman Sultan Abd al-Hamid II in the 1860s, many Circassians joined the Ottoman Army; some of them were settled in Israel and worked as farmers or as the maintainers of the Hejaz railway's route from attacks of Bedouin tribes (Shabsu, 1993) [1]. Since 1948, Circassian men had begun serving in the Israel Defense Forces on the order of their leaders. The Circassians live in two villages in the Galilee area, in the Village of Kama and in Rihania. These two villages have elementary schools, in which, most of the teachers are Circassians. They belong to the Druze Education Department that is separated from the regular Israeli educational system. At the end of the elementary school phase, the Circassian pupils go to Jewish schools. This article emphasizes on the difficulties of the Circassian students, who are forced to leave their local school in the village to a Jewish one, to be adjusted to new society and culture, while preserving their own culture and origin. The emphasis would be on the viewpoint of the Circassian students, the extent of adjustment and the option to develop a "built-in model" that would facilitate the absorption of these students (of different origins and cultures) at school. Furthermore, the article emphasizes on the importance of school's staff exposure to students' standings, in a manner that would lead towards sensitivity and empathy to these special ethnic groups of students in school.
The study deals qualitatively with one of the most concerning issues in contemporary education-the violence of students against teachers, a growing phenomenon that has not yet been thoroughly studied. It considers the phenomenon in question with relation to the diminishing status of the teacher's authority, as part of the transformation in adult authority. The theoretical framework presents information on students' violence against teachers at schools, while criticizing the incompetent coping with the phenomenon. In the methodological section, we present the interviews section and the list of questions we asked interviewees, such as: what types of violence are common in the school? What are the characteristics of the violent student? The findings describe the school where the research was conducted, and analyze the teachers' responses, while at the discussion summarizing the prominent points addressed by the interviews, to establish an applied model for dealing with the phenomenon at schools.
The aim of this current study is to examine genders equality and the extent of gender stereotypes in the Hebrew Junior High school's textbooks, especially the texts of the seventh grade. This examination is based on the qualitative model, including an analysis of the 7 grade textbooks' substances. Through the process of texts analyzation, I become familiar with the extent and existence of gender stereotypes, gender roles, etc. The main findings indicate a positive change in the textbooks towards gender equality, yet it is a quite slow process, and involves many gender stereotypes which represent the weak, inferior role of women in society, such as the description of a woman as a housewife. The numbers of these stereotypes perpetuate the long standing position of man, who poses a higher, most important and dominant status. The research has found that women rights and status remain neglected and inferior; sometimes they are not mentioned in the textbooks at all. Few women were mentioned due to their position or role in society, yet the numbers are poor. Thus, there is an attempt to evoke and exercise gender equality in the Hebrew textbooks, as well as an attempt to limit and change stereotypes towards a better, equal education; however, the change is still too slow and too limited.
This article examines the phenomenon of spelling errors and poor expression in the Hebrew language among students of the village of Al-Ghajar, students who finish their duties in the Hebrew language at school and still lack the basis of the language, unable to speak the language, to take a speech at lectures, or grammatically write without mistakes. This phenomenon is common among the Arab population in general, and among the students from the village of Al-Ghajar in particular. The research examines the teaching methods of the Hebrew language in Arab schools, in Al-Ghajar particularly, in order to learn the origin of these common errors in spelling and grammar among students. The Hebrew language is considered a foreign language among the Arab villagers, especially the village of Al-Ghajar, which is located "at the foot" of Mount Hermon and lack of access and exposure to Jewish population, except for residents who have to maintain relations with public services, usually in the city of Kiryat Shmona. For most of the village residents, the Jewish culture is irrelevant, an element that affects the poor language skills, leads to poor writing and spelling. Accurate learning processes affect positively and significantly the skills of writing and speaking of a language.
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