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The purpose of this paper is to explore the role that faith and spirituality play for Jewish people as they age and examine how this is expressed and supported by a health and social care environment.

This is a case study based on work at Jewish Care and supported by other Jewish networks. It also builds on qualitative research on Ageing Well carried out in 2012.

As people age they have a need to connect with their community. Faith-based communities are ready made and often the first point of call for Jewish people. The way in which people express their faith or spirituality may not manifest itself in practice but be more about inclusion and connection. Life circumstances will determine people’s faith, identity and approach to spirituality – e.g. Holocaust survivors. There is a feeling that religious affiliation and the way it is expressed has polarised in the community which means that older people often do not connect with current ways of expressing or connecting to their faith.

This is not a systematic research but examines through practice different approaches to supporting people as they age via a faith-based provision.

The approach could be replicated by other faith-based providers but also the approach and lessons should be considered by more generalist providers so that they ensure they meet the needs of the individual receiving their services. The inclusion principle reminds the author that care in a vacuum will not support the emotional and psychological needs of people.

Divisions within a faith group opportunities for younger people to learn from their older peers reminder of more established values around faith.

Identifying the way in which faith is often an expression and connection to community and can reduce social isolation. The role that faith-based communities play in connecting and valuing people as they age. The reminder that ritual can be not only reassuring to people as they age but provide structure and purpose to a person’s life.

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 purpose of this paper is to test a hypothesized structure of interrelations between pre-migration dispositional factors (cultural identity and optimism/pessimism) and immigration-related experiences (level of integration and perceived discrimination) in association with mental and physical components of health-related quality of life (HRQoL) in a sample of Jewish people from the Former Soviet Union (FSU) who immigrated to Germany.

A questionnaire in Russian, including items about the immigration background, level of integration, perceived discrimination as well as cultural identity, dispositional optimism/pessimism (Life Orientation Test-R) and HRQoL (SF-12) was handed out to Jewish immigrants from the FSU living in Germany. The data of 153 participants were analyzed using structural equation modeling.

Whereas no significant associations between Jewish identity and HRQoL could be found, both a positive association between optimism and level of integration with a link to physical and mental health, and an inverse relation between optimism and perceived discrimination with a link to mental health, were observed. Opposite associations were found for pessimism.

The results replicate prior research findings on Jews from the FSU living in Israel and the USA and suggest more detailed assessment methods for further investigations on integration processes and cultural identity in the selected group of immigrants. Additionally, HRQoL is significantly lower in the Jewish sample than in the general population. These findings underline the need for a better integration policy, especially for Jewish people from the FSU.

Prejudice against Jews was part of the landscape in the Union of South Africa long before Nazism made inroads into the country during the 1930s, at which stage Jews constituted approximately 4.6% of the country’s white (or European) population. Aggressive Afrikaner nationalism was marked by fervent attempts to proscribe Jewish immigration. By 1939, Jewish immigration was included as an official plank in the political platform of the opposition Purified National Party led by Dr D.F. Malan, along with a ban on party membership for Jews residents in the Transvaal province. Racial discrimination, in a country with diversified ethnic elements and intense political complexities, was synonymous with life in the Union long before the Apartheid system, with its official policy of enforced legal, political and economic segregation, became law in May 1948 under Dr Malan’s prime ministership. Although the Jews, while maintaining their own subcultural identity, were classified within South Africa’s racial hierarchy as part of the privileged white minority, the emergence of recurrent anti-Jewish stereotypes and themes became manifest in a country permeated by the ideology of race and white superiority. This was exacerbated by the growth of a powerful Afrikaner nationalist movement, underpinned by conservative Calvinist theology. This chapter focusses on measures taken in South Africa by organisational structures within the political sphere to restrict Jewish immigration between 1930 and 1939 and to do so on ethnic grounds. These measures were underscored by radical Afrikaner nationalism, which flew in the face of the principles of ethics and moral judgement.

Understanding the role of ethnicity is key for marketers in multicultural nations such as the USA. Many ethnic groups retain a great deal of collective memories and experiences based on events in the past. Some of these experiences were stress‐inducing, if not horrific. This paper aims to look at the buying process of US Jewish consumers in relation to the purchase of German products, more specifically automobiles. Going beyond animosity, this research seeks to look at the variables of acculturation and closeness to the Holocaust as possible factors in the purchase decision.

The paper utilizes survey data obtained from over 400 respondents with analysis performed using regression, chi‐squared analysis, ANOVA and MANOVA.

The study shows that non‐Jewish Americans are more likely to purchase German automobiles than Jewish Americans. Acculturation and familial closeness to the Holocaust play a role in the purchase decision among Jewish Americans, while income does not.

The paper helps firms plan marketing strategy where they may have a history involved in war or similar actions.

Even though they have significant spending power, very little research has been done on American Jewish consumers. Additionally, as ethnically oriented violence still plagues the world, understanding the role distressing events play in the purchases of future generations is of paramount importance for global firms.

The purpose of this paper is to investigate the impact of Jewish holidays on US stock market returns.

The authors use event study and regression methodology to determine abnormal returns on Jewish holidays and windowed periods surrounding the day. In order to seclude the results to Jewish holidays, the authors control for several other known events that impact stock market returns. To substantiate claims of abnormal returns, the authors also use the Fama‐French four‐factor model to seek alpha and evidence returns on Jewish holidays.

This study shows, during the 1990‐2009 period, an increase in average daily returns 32 times greater on nine Jewish holidays than on the other trading days of the year. The demeanor of the specific Jewish holidays also influences stock market returns, as the market returns increase (decrease) on the joyous (solemn) Jewish holidays. Also, individual investors, rather than institutional investors, are a greater catalyst for the increased returns.

Previous research details increased stock market returns on US holidays and several other events. However, no definable research exists on stock market returns on Jewish holidays. The findings in this paper are valuable to investors who event‐trade, and are also valuable to investors and behavioral‐finance researchers who seek to understand how demeanor and moods may impact buying/selling decisions.

This article aims to analyse the Israeli negotiation strategy in reference to the theoretical frameworks of reconciliation and settlement. It focuses on the Israeli‐Palestinian negotiation experience over the past three years, or since Netanyahu was elected Prime Minister of the Israeli Government in 2009.

Theoretical literature provides two hypothetical frameworks for resolution of conflicts: a political settlement; and reconciliation between parties to the conflict. This article argues that Israel's vision of conflict resolution effectively attempts to integrate both hypothetical frameworks by proposing a political settlement for Palestinians in return for obtaining reconciliation from them. To analyse this strategy, this article explores the Israeli political discourse over the past three years, as well as Israel's vision of the conflict resolution as is manifest in this discourse.

The article argument is based on the indication that willingness of a party to reach a settlement is met with reconciliation from the other party to the conflict. A party's insistence on offering a settlement and attaining reconciliation is associated with power relations between both parties. To maintain its powerful position, the stronger party usually demands reconciliation from the weaker party, at the same time presenting a settlement that implies a political, not moral, recognition of the weaker party with a view to dispossess it from its moral logic in the conflict.

An assessment of the Israeli political discourse over the past three years indicates that Israel is implementing a compound negotiation strategy to resolve the conflict. The strategy entails settlement and reconciliation components. Israel wishes to deal with Palestinians through a political settlement. On the other hand, Israel wants the Palestinians to deal with it through the reconciliation process.

So‐called ‘faith hate’, or religiously aggravated crime stands out starkly as being the uncharted territory in hate crime scholarship and policy research. When the evidence about the problem in the United Kingdom is unfolded, it suggests that there may be valuable policy learning to be gained. There are some fundamental questions that need to be addressed, however. Are victims really targeted because of their faith or because of something else? Are such crimes different to other acts of hate crime, such as racist crime? And who are the perpetrators of ‘faith hate’ crime? Are they any different from those who commit race hate crime? These questions have important implications for policy and practice learning.