A Multidimensional Approach to Explore Cross-Cultural Differences in Coping Behavior: Comparing Druze and Jews in Israel

Abstract

Assuming that culture is a multidimensional variable, the current study explored the possibility that the interactions between ethnicity and other culture-related variables--rather than ethnicity alone--will better describe differences in coping behavior. In the study, cross-cultural differences among Israeli Jews and Israeli Druze in the use of various ways of coping were examined while also taking into account respondents' gender, age, self-esteem, sense of coherence, national identification, and religiosity. Comparing Israeli Jews and Israeli Druze, results indicate significant differences in levels of religiosity and coherence. Referring to coping behavior, findings show that differences in ways of coping could be attributed mainly to gender differences rather than ethnic differences Thus, at least in the case of comparing Israeli Jews vs. Israeli Druze, religiosity and gender are powerful determinants of coping behavior, while ethnicity has only a limited contribution in explaining variance in a preferred way of coping. It is suggested that ethnicity has a moderating role in shaping coping behavior, as it might influence person's self-perception and level of emotionality, which in turn shape the person's ways of coping. Future explorations among various age and ethnic groups are needed to enable generalization of the current study findings.

Using arts‐based research to access sense of coherence in marginalised indigenous Bedouin youth

“…Thus, they turn to traditional values and village elders, even though they are receiving a modern education. This leads to meaning constructs of accepting a lack of manageability as fate, in relation to ecological and civic disasters and in relation to the home‐school conflict where they refuse to “fight” for their right to do schoolwork (Israelashvili, Taubman‐Ben‐Ari, & Hochdorf, ). This comprehension could partially explain the return to religion and identification with traditional cultures on the level of meaning, found in this study and in other groups of marginalised non‐Western youth today (Braun‐Lewensohn & Sagy, ; Glanz et al, ).…”

Coping Resources and Extra-Curricular Activity as Explanatory Factors of Exposure to Violence: Comparing Jewish and Arab Youth in Israel

“…Arab society, especially the Bedouin-Arabs in the Negev (Israel) who are the target population of this study, are one such homogeneous society, which could enhance their adolescents' feelings of consistency and meaningfulness, thus strengthening SOC. On the other hand, various studies have found that members of minority groups may face considerable challenges developing SOC (e.g., Israelashvili, Taubman-Ben-Ari, & Hochdorf, 2011). In addition to cultural and minority issues, studies have shown that individuals with high socioeconomic status are at an advantage regarding SOC compared to those at the lower end of the socioeconomic scale (Lundberg, 1997), which would tend to put the Arab group at a greater disadvantage.…”

Value Fulfillment and Bicultural Identity Integration

“…The Druze-Arab-Israelis live in a complex situation in which they must juggle between three identities. They are Druze according to their religion, maintain themselves as a distinct group by living mostly in homogeneous villages (Florian, Mikulincer, & Weller, 1993), marry only within their group, and do not accept new members (Israelashvili, Taubman-Ben-Ari, & Hochdorf, 2011). The Druze people are Arabs according to their culture, language, social traditions, and customs (Kaufman, 2004).…”

“…The Druze people are Arabs according to their culture, language, social traditions, and customs (Kaufman, 2004). They are Israeli according to their citizenship, and they believe they must be loyal to the country in which they live (Israelashvili et al, 2011).…”

“…The Israeli identity is a peripheral but not a conflictual identity with an intermediate level of identification, while the Arab identity is the weakest and has a low level of identification. The Druze belief they must be loyal to the country in which they live (Israelashvili et al, 2011), and the shared experience of service in the Israeli army and other security services strengthens their civic identity (Firro, 2001). This relatively strong Israeli civic identity contradicts their Arab identity.…”