Therefore, such democratic values in families and influences of socialist ideologies result in a tendency to believe in the equality of individuals, but they possess minimal respect for status and authority (Pines & Zaidman, 2003). The majority of Israeli Jewish youth serve time in the military and this action has a strong effect on these youths and this strengthens the dependence of peers. This plays a role in why Israeli youths rely on close peers first when suffering from distress. Relevant research also provides data that asserts that Israeli adolescents have strong peer and family support systems. Israeli Jews share the belief that trials and tribulations in life help shape an individual’s personality. As for developing a mature identity, a solid inner core enables personal strength; that is a key component for developing such of an identity. These types of values are encouragements for Israeli Jews when accepting any challenge, confronting any problem, and enable them to favor direct and active coping (Pines & Zaidman, 2003).
Studies comparing Israeli Jewish and Palestinian Muslim Arab adolescents’ showed that Israeli Jews have less closeness to their parents than their Palestinian Muslim Arab counterparts and Israeli Jewish boys believe that their family structure is less cohesive than that of Arab families. Family adaptability is at higher levels with Israeli Jewish families (Pines & Zaidman, 2003). However, Palestinian Muslim Arabs share strong affiliations with families and extended families. Such, as with neighbors and the community in regards to a sense of belonging, support, mutual trust, commitment, and cooperation, and solidarity. They also, prefer a collective and family orientation instead of an individualized orientation regardless of a conspicuous process of modernization. Pines and Zaidman (2003), “many traditional notions of family life persist, including patriarchal patterns of authority, sharply delineated gender roles, conservative sexual standards, the importance of self-sacrifice for the greater good of the family, and the importance of honor and shame as regulators of moral norms and emotions” (p. 467).
Traditional Arab society defends the individual and provides needs for individuals by making use of social networks of family members. However, another individual’s position of power, age, and gender undermines the other individual’s welfare in certain circumstances. In Palestinian Muslim Arab families and extended families, interdependence is shown through housework, childcare, social and economic support (Pines & Zaidman, 2003). Any probability of a family not providing support for a family member is a serious threat. With a disposition of distrust in government service agencies, Arab families underuse professional counseling services. This is because of Palestinian Muslim Arab families’ cultural interdiction in opposition of revealing family affairs to nonfamily members and doing so is unacceptable and brings shame to who do reveal family affairs. Since Palestinian Muslim Arab families have a substantial network of social support, any personal and family problems are kept within the families.
Also, Palestinian Muslim Arab individuals learn to be patient when facing difficult situations, emotional needs do not require any intervention, and they have a belief of “fate” as a predetermined occurrence. Israeli Jews and Palestinian Muslim Arabs share few similarities, but many differences exist between these ethnic groups.
In regards to the Israeli-Palestinian conflict, Israeli Jews and Palestinian Muslim Arabs’ behavior and or attitudes center on their religious doctrines. Both ethnic groups are religiously observant traditionalist. They strictly follow their own religious doctrines and devoutly follow the rules of their own respective religions and adhere to religious norms; which also shapes their behaviors and attitudes. As a result of this, there is minimal chances that either ethnic group will change their behavior or attitudes to conform in order to decrease the nature of their conflict; let alone cease this conflict.
Also, what contribute to this conflict are the perceptions that Israeli Jews and Palestinian Muslim Arabs have for one another. These perceptions of one another usually stem from biased stereotypes. Perceptions from the standpoint of Israeli Jews are that Palestinian Muslim Arabs are members of left-wing nationalistic groups, while the perceptions of Palestinian Muslim Arabs are that Israeli Jews are members of right-wing nationalistic groups. However, through questioner samples only 15% of Palestinian Muslim Arabs identify as right-wingers, while 50% identify as left-wingers. On the other hand, only 15% were right-wingers and 40% were left-wingers (Shamir & Sullivan, 1985). Another social perception that contributes to this conflict is the perceptions that religious differences exist and that their religious ideologies are far from related to each other or dissimilar.
Shiraev, E., & Levy, D. (2010). Cross-cultural psychology: Critical thinking and contemporary applications (4th ed). Boston: Pearson/Allyn Bacon.
Shamir, M., & Sullivan, J. L. (1985). Jews and Arabs in Israel: Everybody hates somebody, sometime. Journal of Conflict Resolution, 29(2), 283-305. Retrieved from http://search.proquest.com/docview/617071220?accountid=458