Residential integration and religious segregation in an Israeli neighborhood

Tabory, Ephraim

doi:10.1016/0147-1767(89)90033-3

Cited by 6 publications

(4 citation statements)

References 12 publications

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“…The more alike neighborhood's residents in terms of their religious affiliation, the more likely they are to agree on ways of living. These findings confirm conclusions of an earlier study by Tabory (1989) conducted in a Tel Aviv suburb. He showed that even in mixed neighborhoods in which both NR and Orthodox (OR) live, religious residents tend to restrict their friendships to other religious neighbors.…”

Section: Attitudes and Placesupporting

confidence: 92%

Level of religiosity in residential neighborhoods: residents' perceptions versus reality

Fleishman¹,

Gubman²

2015

Environ Plan A

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This paper aims to develop and test a valid and reliable methodology to explore residents' attitudes toward religious composition of their neighborhood, by integrating traditionally used survey data with administrative data, and collaborative Geographic Information System (GIS) techniques. The main research question is whether residents perceive changes in the religious composition of their neighborhood in relation to their personal religiosity. Focusing on the Jewish population, we compared residents' subjective assessment of changes in the religious composition of their neighborhood, obtained from Israel's 2009 Social Survey, with actual changes in the percentage of residents with differing degrees of religiosity. Using a specifically designed methodology, we found that the two groups on the extreme ends of the religious spectrum (ultraorthodox and nonreligious) are the keenest observers of changes in the religious composition within their neighborhoods. Subjective perception of the dynamics of neighborhood religious composition was found to be systematically associated with neighborhood satisfaction, individual traits, dwelling, and neighborhood characteristics. Using spatially dependent analysis, we also examined mutual relationships between the religious composition, both actual and perceived, of census tracts, based on distances between those geographic areas.

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Section: Attitudes and Placesupporting

confidence: 92%

Level of religiosity in residential neighborhoods: residents' perceptions versus reality

Fleishman¹,

Gubman²

2015

Environ Plan A

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“…Ultimately, Givat Narkis's very heterogeneity rendered it a microcosm of Israeli society and as such, an effective symbol for Israeli audiences. For them, Givat Narkis represented the Israeli dream come true (Tabory 1989).…”

Section: Discussionmentioning

confidence: 99%

“…3 On religious versus secular rituals in Israel see Rubin (1986) and Lilker (1979). 4 Findings show that in Israel, Hanukkah is considered a religious holiday mainly by religious Jews (Tabory 1989).…”

Section: Discussionmentioning

confidence: 99%

“Unit Pride”: Public Events and the Construction of Community

Birenbaum‐Carmeli

1997

City & Society

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This article explores the impact of public events on the development of a Tel Aviv neighborhood. The events were structured as egalitarian: They involved no financial expenditures and avoided ethnic or political issues. Tracing four events, the paper illustrates the gradual crystallization of a local image until it became a resource, sought by both the public and business entrepreneurs. The paper is based on a three–year fieldwork project (1988–1991) in the neighborhood, hereafter called Givat Narkis, and on a local survey conducted in late 1990. [Public events, gentrification, Tel Aviv, Israel]

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“…The basis for distinguishing between "new" and "veteran" nonreligious Jews is that those who come from traditional homes may still retain an emotional orientation toward religion and consequently manifest a weaker secular orientation than those who grew up in nonreligious homes. First and second generation nonreligious Jews do tend to differ on their orientation toward religious and Jewish symbols (Tabory, 1989). The hypothesis of this study, therefore, is that distance from Jewish tradition is related to a negative orientation regarding questions of state and religion and tolerance for demands on the part of observant Jews to further religious goals on the state level, and that this will have an impact on the readiness of religious and nonreligious Jews to interact with one another.…”

mentioning

confidence: 98%

Relations Between Religious and Nonreligious Jews in Israel

Tabory

1991

soc behav pers

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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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Residential integration and religious segregation in an Israeli neighborhood

Cited by 6 publications

References 12 publications

Level of religiosity in residential neighborhoods: residents' perceptions versus reality

Level of religiosity in residential neighborhoods: residents' perceptions versus reality

“Unit Pride”: Public Events and the Construction of Community

Relations Between Religious and Nonreligious Jews in Israel

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