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This study aims to examine inter‐group relations between two religious minorities, Palestinian Christians and Muslim citizens of Israel, by measuring perceptions of in‐group and “other” group collective narratives.

Data were collected from a representative sample of 1,121 Muslims and 756 Christians in Israel. The questionnaire presents narratives that are common among Muslim and Christian populations in Israel, relating to eight different historical, social, or political events. Subjects were asked to rate levels of legitimacy, feeling of empathy, and anger towards each one of the presented narratives.

In comparison to Muslims, Christians reported a lower tendency to give legitimacy to the narrative of the other, showed more emotions of anger, and lower feeling of empathy towards the Muslim narrative. In addition, a content analysis of the narratives that were used in the questionnaire revealed two different patterns of response to narratives. One related to narratives with national issues, where Christians seemed to be excluded from the Palestinian nation, and the other related to narratives with religious issues, where Muslims reported more anger, less empathy and less legitimacy towards the Christian narratives.

The paper presents a new tool based on Sagy, Adwan and Kaplan, developed to examine perceptions of in‐group and “other” group collective narratives. This study examined the tool in a different context of conflict. In addition to the quantitative measures of the perceptions of the collective narratives, the paper describes a new method for analyzing the data collected by this tool.

The purpose of this paper is to highlight the structural features that are proving central to the stability of the 2014 Comprehensive Agreement on the Bangsamoro between the Government of the Philippines and the Moro Islamic Liberation Front, and those features that were detrimental to its predecessors.

This paper adopts a legalization framework derived from the model presented by Abbott et al. The simplicity of Abbott et al.’s theory allows for variation in the agreements’ text to be easily measured and compared. The inherent advantages of this model offset the difficulties in characterizing peace agreements under traditional legal methodologies, and reiterate the importance of legalized agreements in a conflict resolution context.

This paper finds that a more highly legalized approach to peace-making has resulted in greater agreement stability in the Philippines. More precise in detail and inclusive in scope, the legal nature of the 2014 Comprehensive Agreement has made it more responsive to the root causes of the conflict, and resilient to incidents that threatened to derail the peace process.

This case study bears valuable lessons for conflict zones the world over, particularly the troubled negotiations on Syria, and the crisis in Ukraine. The study: lends tentative support to Gopalan’s claim that agreements that exemplify hard legalization are much more sustainable in the long run; stresses the advantages of inclusivity in agreement sustainability and stability; reiterates the importance of addressing the key issues relevant to the conflict if the process is to be sustainable, and; notes the limitations of the legalization framework, but presents the Philippine example as a blueprint for addressing various aspects of the Syrian and Ukrainian conflicts.

This is the first peer-reviewed analysis to explore the 2014 Comprehensive Agreement as a highly legalized conflict resolution instrument, and an adaptable template for peace agreement design generally.

The sexual lives of religious youth and young adults have been an increasing topic of interest since the rise of abstinence-only education and attendant programs in many religious institutions. But while we know a lot about individual-level rates of sexual behavior, far less is known about how religious organizations shape and mediate sexuality. We draw on data from observations with youth and young adult ministries and interviews with religious young adults and adult leaders from Muslim, Hindu, and Protestant Christian groups in order to examine how religious adults in positions of organizational authority work to manage the gender and sexual developments in the transition to adulthood among their youth. We find three distinct organizational styles across the various religious traditions: avoidance through gender segregation, self-restraint supplemented with peer surveillance, and a classed disengagement. In each of these organizational responses, gender and sexuality represent something that must be explained and controlled in the process of cultivating the proper adult religious disposition. The paper examines how religious congregations and other religious organizations oriented toward youth, work to manage the gender and sexual developments in their youth’s transitions to adulthood. The paper draws from a larger project that is studying the lived processes of religious transmission between generations.

Data were extracted from (a) ethnographic observations of youth programming at religious organizations; (b) ethnographicobservations with families during their religious observances; (c) interviews with adult leaders of youth ministry programs. The sample includes Protestant Christian, Muslim, and Hindu organizations and families.

The paper presents three organizational approaches toward managing sex and instilling appropriate gender ideas: (a) prescribed avoidance, in which young men and women are segregated in many religious and educational settings and encouraged to moderate any cross-gender contact in public; (b) self-restraint supplemented with peer surveillance, in which young people are repeatedly encouraged not only to learn to control themselves through internal moral codes but also to enlist their peers to monitor each other’s conduct and call them to account for violations of those codes; and (c) “classed” disengagement, in which organizations comprised of highly educated, middle-class families do little to address sex directly, but treat it as but one aspect of developing individual ethical principles that will assist their educational and class mobility.

While the comparative sample in this paper is a strength, other religious traditions than the ones studied may have other practices. The ethnographic nature of the research provides in-depth understandings of the organizational practices, but cannot comment on how representative these practices are across regions, organizations, or faiths.

Most studies of religion and youth sex and sexuality either rely on individual-level data from surveys, or study the discourses and ideologies found in books, movies, and the like. They do not study the “mechanisms,” in either religious organizations or families, through which messages are communicated and enacted. Our examination of organizational and familial practices shows sex and gender communication in action. Further, most existing research has focused on Christians, wherein we have a comparative sample of Protestant Christians, Muslims, and Hindus.

The purpose of this paper is to determine the managerial capabilities that are required of medical and nursing managers, in a Christian-affiliated hospital in Israel, in order to promote the job satisfaction of their subordinates.

Data were gathered via questionnaires, administered to 107 doctors and nurses of a small Christian-affiliated hospital in Israel, regarding the job satisfaction of the respondents, and their evaluation of the managerial capabilities of their medical and nursing superiors. Correlations and regressions were carried out on the data.

Overall managerial capabilities of medical and nursing managers were shown to be significantly related to how their subordinates felt about their teams and about their work. The results suggest differences between nurses and doctors. When analyzed for the two dimensions of managerial capabilities and the two dimensions of job satisfaction, the results were significant for the nurses, but not significant for the doctors. When tested for Christians vs non-Christians, the results for the nurses were the same as in the sample as a whole; whereas for the doctors, there were differences between the two religious groups.

The sample is small and culturally specific, thus limiting the generalization potential of this study.

Findings of this research may have practical implications regarding hospitals’ recruitment, promotion, instruction and follow-up policies.

This study sheds light on the issue of hospital management and leadership within a specific cultural-religious setting, which has not been previously investigated.

In the epigraph of the paper, Aristotle reminds us that confusion and inconsistency arise when people attach more than one meaning to any particular term (“name”). It seems that Aristotle could not have better described the situation with the connotation of Jewishness in the contemporary world.

The Nonfinancial employment commitment (NFEC) of Muslims in general, and of Arab Muslims in particular, has not yet been studied. Accordingly, the purpose of this study is to fill this gap by exploring the NFEC among Arab Muslims in Israel and comparing it to that of Jews in Israel.

The most common indicator of NFEC is the classic “Lottery Question,” which asked whether an individual would continue or stop working if they won a lottery or inherited a large sum of money. The sample included 215 Muslims and 898 Jews representing the Israeli labor force.

The findings reveal higher NFEC among Arab Muslims, particularly among women, compared to Jews. Muslims and Jews in urban areas have a lower NFEC then those who live in smaller localities. Among both Jews and Muslims, NFEC significantly increases with education level and income.

NFEC is an important measure of the work ethic. A high NFEC of Arab Muslims, especially among women, reflects a high nonactualized potential for Western societies integrating Arab Muslim immigrants and refugees into the labor market.

The authors adapted the core–periphery model and found that it could explain the authors’ findings regarding NFEC differences among ethnoreligious groups in different residential areas. As the authors indicated before, it is the first time that NFEC of Arab Muslims has been studied.

The purpose of this paper is to systematically research and characterise the cultural response of a particular culture in the use of e‐commerce systems. The research paper highlights the roles of trust, uncertainty avoidance (UA), internet store familiarity, and reputation as the main salient factors affecting the perception of the targeted group toward e‐commerce.

The paper employs a laboratory experiential survey with 370 Egyptian internet users during an internet shopping experience. The results are analysed using a number of statistical techniques including structural equation modelling.

The research highlights the significant role of the internet store's perceived familiarity and reputation as the main antecedents of online trust. The relationship between trust and its two antecedents are found to be culturally sensitive; the high UA of the consumer is found to be associated with a stronger effect of the store's reputation on trust, and a stronger effect of the store's familiarity on trust.

This research deals with intentions, not actual e‐commerce behaviour. However, there is a general consensus amongst researchers to assume that the degree to which people express their intentions to buy from an internet site is a reasonable predictor of the actual purchase behaviour. Also, UA, which is posited in this research as an important element of e‐commerce adoption, may have a different effect on the actual purchase behaviour.

The paper examines the interaction of a certain sub‐type of the Arab culture with various elements that are assumed to affect on‐line purchasing behaviour, which has not been examined in this depth elsewhere in the literature.

Proposes to highlight the centrality of human resources in the Ten Commandments (TCs), providing a perspective regarding their application for business organizations. Focuses on the TCs in the Abrahamic religions (Jews, Christians, Muslims) and explains how loyalty, networking and minimizing conflict aims to ensure survival and continuity. Concludes TCs are general moral principles that reflect the general orientations and directions of their respective religions and that companies should give attention to universal aspects of TCs and their qualities.

Purpose – This study examines the relationship between endorsement of positive stereotypes of women and support for women's rights to shed light on the role that endorsement of positive stereotypes may play in maintaining social stratification.

Design/methodology/approach – The study uses data collected from a web-based survey of 181 male undergraduate students in six different universities and colleges to examine the relationship between the endorsement of positive stereotypes of women and support for women's rights. The paper examines four ordinary least squares (OLS) regression models to determine the relationship and utilizes the statistical software Stata 9.2.

Findings – Rather than a simple direct relationship, the findings suggest that the relationship between the endorsement of positive stereotypes and support for women's rights varies based on the level of hostile sexism. Increased endorsement of positive stereotypes of women was associated with decreased support for women's rights among males with the lowest level of hostile sexism, but the opposite relationship was found for males at the mean and the highest level of hostile sexism.

Research limitations/implications – The findings suggest that endorsement of positive stereotypes plays a unique role for males who do not endorse traditional sexist attitudes. Although data are not available to clarify what processes might be undergirding the relationship, the author suggests directions for future research.

Practical implications – Given the relationship found, prejudice reduction interventions that rely on the promotion of positive stereotypes of various social groups should be closely examined to determine if they actually foster attitudes that are detrimental for the eradication of social stratification.

Originality/value – This study is one of the first to examine the possible negative impacts of endorsement of positive stereotypes of women on gender stratification through a moderated relationship with levels of hostile sexism.

Following Starratt’s (1991) proposed conceptual framework for ethical leadership that is no longer defined as a style or an attitude, but as the basis for moral dimensions and actions that can be developed and based on the ethics of care, critique, and justice, this chapter traces the following questions: (a) How does cultural and social context influence the meaning and practices of unethical leadership in the school? (b) How do principals and vice-principals preserve and interpret their unethical practices? Using Langlois’s interview guide on ethical dilemmas (1997), 10 interviews were conducted with school principals and vice-principals in the Arab education system in Israel. The chapter presents unethical behaviors emerging from content analysis of the interviews such as personal development versus loyalty to others (unethical behaviors that are related to managing staff underperformance or appointing candidate teachers); or loyalty to my minority-society or to the government. The chapter fosters better understanding of both national specificities and universal commonalities associated with unethical leadership, as well as of the cultural and social characteristics that facilitate or hinder the development of ethical leadership, and finally explains some approaches to leadership that would improve the practice.