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While the concept of legal culture has been receiving a growing attention from scholars, this research often overemphasizes the similarity of the opinions held by different segments of population. Furthermore, the relationship of migration and the change of legal-cultural attitudes has not received particular attention. Drawing on 70 in-depth interviews with the immigrants of the early 1990s from the former Soviet Union to Israel and the secular Israeli Jews, this chapter provides a comprehensive account of the various aspects of legal culture of these groups. The second important finding is the persistence of the legal-cultural attitudes and perceptions over time.

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.

Faith in working-class revolution and the inevitability of socialism all but evaporated in the wake of the First World War when nationalism and patriotism triumphed over the principles of international solidarity and, as Perry Anderson put it, “The unity and reality of the Second International, cherished by Engels, was destroyed in a week” ([1976]1979, p. 14).¹ The notion of revolutionary inevitability seems embarrassingly naïve today (to the point that, now, discussions of radicalism are much more likely to focus on intellectuals rather than labor movements)² but prewar optimism was, in many ways, justified and, in fact, the idea of inevitability was shared across the political spectrum and not merely a symptom of the left. Dreading the rise of “plebian radicalism” Rudolf Sohm, for example, wrote that “The people is [sic] already aware of its powers. Already it has recognized itself as the real nation. The battalions of the workers are about to form, that they may thrust from its throne the bourgeoisie, the monarch of the present. More and more clearly are shown the signs of a movement, the aim of which is to destroy the entire social order, the State, the Church, the family….” (Smith, 1998, p. 38).

The religious tradition of male circumcision has come increasingly under attack across a number of European states. While critics of the practice argue that the problem is about children’s rights and the proper relationship between secular and religious traditions, Jews tend to see these attacks within the longer history of attempts to assimilate and remake them according to the norms of the majority. Using the 2012 German legal controversy concerning the issue as my vantage point, I explore how contemporary criticism of male circumcision remains entangled with ambivalence toward Judaism and the Jews as the “other.” Through a close reading of the arguments, I show how opponents use the seemingly neutral language of universal human rights to (re)make Jewish difference according to the norms of the majority. I conclude by arguing that such an approach to this issue runs the risk of turning Jews once again into strangers at a time when cultural anxieties are troubling European societies.

The purpose of this paper is to fill in a gap in the research literature on the subject of evaluation of coexistence programs.

Three separate research studies on the effects of joint sports programs on attitudes of Arabs and Jews toward each other were conducted from September 2011 to June 2012. Pretests and posttests were administered to participants in three sports programs involving Arabs and Jews: The Friendship Games, Mifalot's.

While pretests suggest that a great deal of hatred and lack of trust exists among Palestinians, Jordanians, and Israelis, according to the posttest results, by simply playing sports together, feelings of hatred can be greatly reduced and feelings of trust can be enhanced.

The research limitations included the need to shorten the questionnaire in order to encourage the youth to complete it, and the lack of control groups for the Friendship Games and Peres Center studies. More research is needed on this topic, as well as qualitative research to gain more insight into attitude changes.

The most important practical implication of the research is that conflict mitigation through sports programs and activities should be expanded in order to reach more people. The positive attitude changes found as a result of participation in the programs indicates that these joint sports programs really can promote better relations and if they are expanded to reach more people, the effects will be greater.

The originality/value of this study is great, as there has been almost no prior research which actually measured the effects on attitudes of youth of participation in integrated sports programs with Arabs and Jews.

The purpose of this paper is to examine and compare the meaning of work (MOW) according to religiosity among Jews and Muslims in Israel. The paper attempts to explain the similarities and the differences between the two ethno‐religious groups.

In 2006 the MOW questionnaire was conducted on 1,464 working respondents and the final sample included 898 Jews and 215 Muslims, representing the labor force. The MOW dimensions were: work centrality, intrinsic orientation, economic orientation and interpersonal relations.

While among Jews, religiosity degree affected all four dimensions of the MOW, there were no differences among Muslims with a different religiosity degree concerning all MOW dimensions, except for the economic orientation. Furthermore, among Muslims when religiosity is controlled, the other demographic variables do not influence the MOW domination.

This additional knowledge of the relationship between religion, religiosity and the MOW, can help to better understand the employee's needs and how to fulfil them (e.g. implementing “Diversity Management” programs). This suitability will eventually lead to more desirable work outcomes.

Governmental policy can lead to higher participation of orthodox Jews in the labor market. Moreover, the extra‐high work centrality among Arab Muslims reflects a high non‐actualized potential for organizations and for the Israeli economy in general.

There are no studies that compared work values of Jews and Muslims according to religiosity, in and out of Israel, and this paper explores the MOW of the ethno‐religious groups in Israel and the causes for the different patterns.

The purpose of this paper is to examine work outcomes preferences of Jewish, Muslim and Christian employees. The study attempts to explain the similarities and the differences among the ethno-religious groups.

The Meaning-of-Work (MOW) questionnaire was conducted on 898 Jews, 215 Muslims and 103 Christians working respondents. The work outcomes were: status and prestige, income, time filling, interpersonal relations, serving society, interest and satisfaction.

Significant differences were found between the three ethno-religious groups, especially between Jews and Muslims, regarding the preferences of work outcomes and their rankings. The findings can be explained mainly by cultural differences.

There is the unbalanced proportion of Jews, Muslims and Christians in the study.

This study provides a better understanding of the three ethno-religious groups and their valued work outcomes. This knowledge can help in the planning of material and non-material rewards systems and methods suitable to the different ethnic groups. Implementing “Diversity Management” programs in organizations based on the variance among sub-groups can maximize the potential of the organizational human resources.

There are no other studies that compared the work values of Jews, Muslims and Christians, in or out of Israel. This study explores the work outcomes preferences of the three ethno-religious groups in Israel and the causes for those differences.

The purpose of this paper is to explore the concept of customer discomfort in service settings when employees and customers who share social incompatibilities, stemming from war, nationalism, religious differences or terrorism, work together in service settings.

The authors engage in triangulation research to understand how Israeli Arabs and Jews experience comfort/discomfort in services. Study 1 uses an experimental design to show how comfort differs when Israeli Jews work with Arabs and Jews in three different service settings. Study 2 employs survey methodology to explore how comfort differs among Israeli Arabs when they work with either an Arab or a Jewish employee. Study 3 uses grounded theory methodology to provide a theoretical framework that explains reasons for customer discomfort occurrence between Israel’s Arabs and Jews, its impact on customers’ attitudes and behaviors and suggestions for increasing comfort.

Israeli Arabs and Jews express various feelings of discomfort when working with each other, and Druze, in service settings. Israeli Jews express higher levels of discomfort when working with Arabs than vice versa, while Israeli Arabs express discomfort when working with Druze employees. Five strategies for increasing customer comfort are defined and developed.

Social incompatibilities prevent many consumers and employees from experiencing comfort during service exchanges; however, managers can alleviate some of the factors that exacerbate customer discomfort.

Managers need to realize that customer discomfort leads to place avoidance and thus should implement strategies to assuage it.

Unabated service situations that result in customer discomfort may lead to customer ill-being, including fear.

This study is the first to explore customer discomfort due to social incompatibilities in depth.

The purpose of this paper is to identify the significant role of accounting in the expropriation of Jewish real estate after the enforcement of race laws under Benito Mussolini’s Fascist regime in Italy.

Hannah Arendt’s understanding of government bureaucracy in the twentieth century totalitarian regimes informs the research which draws upon a wide range of primary sources.

Implementation of the program of expropriation was the responsibility of a government body, EGELI, which was created specifically for this purpose. The language of accounting provided the means to disguise the nature and brutality of the process and allow bureaucrats to be removed from the consequences of their actions. Accounting reports from EGELI to the Ministry of Finance confirmed each year that those who worked in EGELI were devoted to its mission as an agency of the Fascist State.

The findings of this study recognize the need for further research on the role played by servicemen, bureaucrats and accounting as a technology of government in the deportation of Italian Jews to Germany. The study also provides impetus to examine how other countries managed the properties confiscated or expropriated from the Jews in the earlier stages of the Final Solution.

The study is the first to identify the significant role played by accounting and accountants in the persecution of Italian Jews under the Fascism.

The intent of this article is to explore if there is a difference between American Jewish consumers and American non‐Jewish consumers in the use of word of mouth and brand loyalty in response to the purchase of durable goods (automobiles). Additionally, this article aims to explore if there is a difference in the use of word of mouth and brand loyalty among American Jews with differing levels of acculturation.

This article utilizes survey data obtained from over 400 respondents with analysis performed using regression and chi‐squared analysis.

This study shows no significant difference in brand loyalty and word of mouth between all American Jews and American non‐Jews, however, a significant difference between highly acculturated American Jews and low‐acculturated American Jews was found.

The article helps firms plan their marketing strategy in terms of how they will utilize word of mouth where American Jewish consumers comprise a significant part of the target market. Additionally, this research helps firms understand the context of brand loyalty in terms of looking at ethnic groups.

Little research on Jewish consumer acculturation has been published in the last 25 years. The spending power of the American Jewish consumer is significantly larger than that of the rest of the American population, which makes the study of this group particularly valuable.