The New Second Generation: Non-Jewish <em>Olim</em>, Black Jews and Children of Migrant Workers in Israel

Abstract

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Adoption of Online Network Tools by Minority Students: The Case of Students of Ethiopian Origin in Israel

“…This is in contrast to students from the majority group, who were already active participants in the spontaneous learning groups. This finding is not surprising in light of the fact that youth of Ethiopian origin feel alienated from the host society and suffer from social isolation (Elias & Kemp, 2010;Ringel et al, 2005).…”

“…As a result, for more than 20 years Ethiopian immigrants remain Israel's poorest population with 41% of families below the poverty line, compared to 15% among the general population (Elias & Kemp, 2010;Myers-JDCBrookdale Institute, 2012). Although today increasing numbers of young adults of Ethiopian origin are integrating in the Israeli labor market, there are still wide discrepancies in employment rates and wage level between them and the rest of the population (King, Fischman, & WoldeTsadick, 2012).…”

“…Contact Publisher@InformingScience.org to request redistribution permission. makes it a community of "permanent Olim" (immigrants in Hebrew) in Israeli society (Ben Ezer, 1992), making their integration more difficult (Elias & Kemp, 2010;Mizrachi & Herzog, 2012;Ringel, Ronnel, & Getahune, 2005). Even as they get access to academic studies, young people of Ethiopian origin are faced daily with exclusion and manifestations of racism, which lead to feelings of frustration, alienation, and social isolation (Ringel et al, 2005;Salamon, 2003;Walsh & Tuval-Mashiach, 2012).…”

Integration of the Second Generation Migrants Aged 18—30 in Moscow: First Results of the Research Project

“…Теоретические подходы к проблеме интеграции были разработаны прежде всего на американском материале американскими учеными, эмпирические же исследо-вания проводились во многих странах, когда проблема второго поколения оказыва-лась для них релевантна. Речь идет прежде всего о странах Европы [Crul, Schneider, Lelie, 2012], Канаде [Kobayashi, 2008], Австралии [Khoo et al, 2002] и Израиле [Elias, Kemp, 2010]. На основании этих исследований можно говорить о том, что есть лишь два тезиса, справедливых для большинства мигрантов второго поколе-ния вне зависимости от характеристик принимающего общества и миграционного потока: во-первых, мигранты второго поколения в целом успешнее (образован-нее, статуснее и богаче) своих родителей; во-вторых, кем бы ни были их родители и на каком языке бы ни общались дома, при условии посещения школы мигранты второго поколения полностью выучивают язык принимающей страны и знают его наравне с местными.…”

Multidimensional Israeliness and Tel Aviv's Tachanah Merkazit: Hearing Culture in a Polyphonic Transit Hub

“…Envisioned at its inception as a haven for homecoming Jewish immigration, Israel is currently home to nearly two million individuals who stand in various uneasy relationships to this narrative. These include, among others, one and a half million Arab Israelis; approximately 150,000 citizens of Ethiopian extraction whose Jewishness has been recognized by the state but, as Nelly Elias and Adriana Kemp note, has yet to be fully acknowledged by all of Israel's religious authorities (:81); and some 300,000 transmigrants, including non‐Jewish temporary workers from Southeast Asia and West Africa, refugees and asylum seekers from East Africa (Statistical Abstract of Israel ). The proliferation of minority groups in early 21 st century Israel complicates longstanding frameworks for conceptualizing aliyah (“going up,” a term used to describe immigration to Israel), and renders obsolete certain components of historical models for the absorption of immigrants into Israeli society.…”