Meanings of the Concept “Self-Help” Among Jewish and Arab Students Living in Israel

Abstract

This study explores the meanings associated with the term "self-help" as well as the attitudes towards participation in self-help groups among Israeli Jewish and Arab students in the helping professions. Two samples of convenience participated: 189 Jewish and 233 Arab students in various fields of the helping professions from the major universities in Israel. Significant differences were not found between Jewish and Arab students in the content of attributed meanings, but rather in their prevalence. The findings' significance is discussed within the framework of self-help organizations among minority communities and the modernization process the Arab population is currently undergoing.

Processes of conservation and change in Arab society in Israel: Implications for the health and welfare of the Arab population

“…There are areas in which certain traditional beliefs and patterns are retained, promoting Haj-Yahia's (1995) observation that some of the changes in Arab society are quantitative rather than qualitative. Moreover, the traditional values are often incorporated into modern beliefs and attitudes, as was demonstrated in regard to self-help groups (Azaiza, 2005a) or the use of screening for early detection of diseases (Cohen & Azaiza, 2008).…”

“…If the traditional system of social support that relies on the extended family is no longer a viable option, new methods should be considered in order to encourage the use of socially acceptable forms of help. Self‐help can be described as a ‘concept that contributes towards maintaining the fine balance between the collective, more informal modes of helping, which are so prevalent in Arab society and the more modern Western forms of providing services’ (Azaiza, 2005a, p. 31).…”

“…This will make the concept more acceptable to the Arab population, and if Arab students of the helping professions become familiar with the concept of self-help, they will be able to serve as native Arabic-speaking facilitators, providing an invaluable asset to the self-help mode of service. This idea is certainly a viable one, as most Arab social workers in Israel have studied at Israeli universities, which are overwhelmingly Western in their orientation (Azaiza, 2005a). Arabic-speaking social workers serve as a valuable tool towards the creation and promotion of alternative support methods and can influence the population in culturally sensitive ways (Ben Ari & Azaiza, 1996).…”

“…Ben Ari and Azaiza (1995, p. 137) noted, ‘any phrase which combines the noun self, as in self‐help, is to some extent foreign to Arab culture’, where help is usually associated with receiving help from the family (Dwairy, 1997, 1999) or with helping others and helping the needy (Ben Ari & Azaiza, 1995). Although self‐help is a uniquely American concept (Ben Ari & Azaiza, 1996), it can be viewed as a bridge between traditional and modern ideals, despite the negative cultural connotations of seeking external help (Azaiza, 2005a). Studies have increasingly shown that the traditional support system is failing, while use of professional services remains relatively low for the Arab population (Azaiza, 2008a), demonstrating the need for a moderate solution.…”