Pride in One’s Country and Citizenship Orientations in a Divided Society: The Case of Israeli Palestinian Arab and Orthodox and Non‐Orthodox Jewish Israeli Youth

Ichilov, Orit

doi:10.1086/426160

Cited by 26 publications

(16 citation statements)

References 17 publications

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“…For instance, Farias and Lalljee (2008) found that Roman Catholics adopt a more collectivistic outlook than atheist/agnostic participants on a battery of social-psychological measures, including values, selfconcepts, and individualism/collectivism scales. Along the same lines, strongly religious (Jewish) high school students in Israel have been shown to score higher on several collectivism measures than their secular fellow students (Ichilov, 2005;Sagy, Orr, & Bar-On, 1999).…”

Section: Studymentioning

confidence: 83%

God: Do I have your attention?

et al. 2010

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Section: Studymentioning

confidence: 83%

God: Do I have your attention?

et al. 2010

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“…This rules out the possibility that religiousness per se is responsible for moderating the global-local effect, it rather seems to be the specific faith and, presumably, the degree of individualism or collectivism it implies. This latter assumption was reinforced by the fact that Colzato et al (2010c) were able to replicate the increased global-precedence effect obtained for the Roman Catholics in Israeli Orthodox Jews (a population that also emphasizes collectivistic values: Ichilov, 2005;Sagy, Orr, & Bar-On, 1999) as compared to Israeli seculars. Further support comes from another replication of the increased globalprecedence effect in Taiwanese Zen Buddhists as compared to matched Taiwanese atheists (Colzato, Hommel, van den Wildenberg & Hsieh, 2010d).…”

Section: Religionmentioning

confidence: 97%

The social transmission of metacontrol policies: Mechanisms underlying the interpersonal transfer of persistence and flexibility

Hommel

Colzato

2017

Neuroscience & Biobehavioral Reviews

119

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Humans often face binary cognitive-control dilemmas, with the choice between persistence and flexibility being a crucial one. Tackling these dilemmas requires metacontrol, i.e., the control of the current cognitive-control policy. As predicted from functional, psychometric, neuroscientific, and modeling approaches, interindividual variability in metacontrol biases towards persistence or flexibility could be demonstrated in metacontrol-sensitive tasks. These biases covary systematically with genetic predispositions regarding mesofrontal and nigrostriatal dopaminergic functioning and the individualistic or collectivistic nature of the cultural background. However, there is also evidence for mood- and meditation-induced intraindividual variability (with negative mood and focused-attention meditation being associated with a bias towards persistence, and positive mood and open-monitoring meditation being associated with a bias towards flexibility), suggesting that genetic and cultural factors do not determine metacontrol settings entirely. We suggest a theoretical framework that explains how genetic predisposition and cultural learning can lead to the implementation of metacontrol defaults, which however can be shifted towards persistence or flexibility by situational factors.

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“…It will become evident that the two competing poles of the cultural and the civic jockey for position contingently and temporally in the ways that young people construct and use their identities (Waldron, 2000;Stevick and Levinson, 2007;Ichilov, 2005). This cultural-civic distinction also helps in understanding the ways in which otherness is constructed in the feeling of an identity.…”

Section: Guiding Conceptsmentioning

confidence: 99%

Balkan and European? Place Identifications of Young People in Croatia

Ross

Puzić

Doolan

2017

revsoc

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The article analyses how young people in Croatia conceptualise their identities in terms of "place identifications", a type of social identification that captures membership of a group of people who are defined by their location. It is based on focus group discussions conducted with 68 elementary and secondary school students aged between 11 and 17 in three urban localities in Croatia: Rijeka, Zagreb and Zadar. The concepts guiding the analysis included place identifications, the civic and cultural components of national identity and intersectionality. The study found that students displayed a strong identification with the region they are from through a discourse of stereotypes along the coastal-inland, rural-urban and north-south distinctions. National cultural identities and liminal European-Balkan identities were equally strong providing interesting examples of inclusion and othering. The young people showed a sense of aspiring to be European, of feeling almost European, of being not-quite-yet European, of being "Balkan". There was a common sense of the Balkan-European divide being a line that stood very slightly to the north-west of wherever the students happened to be: there was Europe, generally beckoning -but they were on a threshold and still leaning towards the Balkan side, described as impolite, quarrelsome, underdeveloped and littered. The study suggests complex and kaleidoscopic identity constructions of young people in Croatia in which different and even opposed elements do not exclude each other but rather coexist in various ways.

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Pride in One’s Country and Citizenship Orientations in a Divided Society: The Case of Israeli Palestinian Arab and Orthodox and Non‐Orthodox Jewish Israeli Youth

Cited by 26 publications

References 17 publications

God: Do I have your attention?

God: Do I have your attention?

The social transmission of metacontrol policies: Mechanisms underlying the interpersonal transfer of persistence and flexibility

Balkan and European? Place Identifications of Young People in Croatia

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