“…People with HIV/AIDS were imagined to be rejected—not only by society, but by their own families as well. The emphasis on family, the symbol of the private sphere and a fundamental institute in Arab society (Awwad, ), perhaps signifies the ultimate rejection of individuals with HIV/AIDS. Layan details the extent of this exclusion:They have neither job nor livelihood…They will not be hired for any job; they will not be accepted anywhere in the country ‐ particularly in the Arab sector ‐ no one will accept them.…”
Section: Resultsmentioning
confidence: 99%
“…The framing of HIV/AIDS as a sexually transmitted disease contracted via deviant sexual conduct can perhaps explain why HIV/AIDS was considered by the women in our sample to be associated with men. As mentioned above, Arab culture was shown to be characterised by male hegemony, while women's violation of sexual norms are heavily sanctioned (Awwad, ; Zoabi & Savaya, ). It seems plausible that the women in our study could not conceive of women willingly engaging in such transgressions.…”
Section: Discussionmentioning
confidence: 99%
“…According to Awwad (, p. 39), the family serves as the basis of Middle Eastern society. The family's social standing depends on its honour.…”
Section: Introductionmentioning
confidence: 99%
“…Muslim communities employ various mechanisms to police sexuality—particularly that of women—and control the risk of engaging in premarital sex, such as segregation and marriage at a young age (Adamczyk & Hayes, ; Zoabi & Savaya, ). Deviation from sexual norms by Arab women was shown to be heavily sanctioned by ‘honour killing’, ‘a form of gender‐based violence perpetrated by a male family member… against a female family member believed to have dishonoured the family by engaging in immoral and unacceptable forms of sexual behaviour’ (Awwad, , p. 39; see also, Khatib & Edge, on the stigma which the family faces).…”
Studies show that women are more vulnerable to human immunodeficiency virus (HIV) transmission than men because of biological and sociocultural risk factors. Israeli Arab‐Palestinians are the largest ethnic minority group in Israel. Unofficial data suggest that merely one percent of the tests conducted in Israel to diagnose HIV/acquired immune deficiency syndrome (AIDS) are conducted by this population and that Israeli Arab‐Palestinians are typically diagnosed late. Arab communities in Israel were found to be predominately patriarchal, characterised by conservative gender roles and structures, and the policing of overt sexual behaviours, particularly those of women. In order to advance our understanding of the HIV/AIDS phenomenon in different sociocultural contexts, as well as to design effective cultural‐sensitive interventions, we must first understand how HIV/AIDS is constructed in different cultural sites. Against this backdrop, this exploratory study examines HIV/AIDS‐related beliefs among non‐infected, Israeli Arab‐Palestinian women. We conducted semi‐structured interviews with 12 women. Thematic content analysis was used in order to analyse the data. Five themes emerged from the analysis, in the first, personal responsibility and blame were assigned to people with HIV/AIDS for their illness. In the second theme, HIV/AIDS was constructed as a sexually transmitted disease, associated with ‘deviant’ sexuality and sexual conduct in the Arab culture. In the third theme, HIV/AIDS was believed to be transmitted by multiple, mostly mistaken, modes of contact. In the fourth theme, people with HIV/AIDS were believed to be subjected to severe negative social responses. In the fifth theme, individuals with HIV/AIDS were depicted as a symbol of physical and psychological malaise. In conclusion, the findings imply that Israeli Arab‐Palestinian women hold negative beliefs concerning people with HIV/AIDS and are misinformed regarding HIV transmission. This suggests a need to design culturally appropriate interventions to address stigma‐related beliefs and misconceptions concerning transmission, among Israeli Arab‐Palestinian women.
“…People with HIV/AIDS were imagined to be rejected—not only by society, but by their own families as well. The emphasis on family, the symbol of the private sphere and a fundamental institute in Arab society (Awwad, ), perhaps signifies the ultimate rejection of individuals with HIV/AIDS. Layan details the extent of this exclusion:They have neither job nor livelihood…They will not be hired for any job; they will not be accepted anywhere in the country ‐ particularly in the Arab sector ‐ no one will accept them.…”
Section: Resultsmentioning
confidence: 99%
“…The framing of HIV/AIDS as a sexually transmitted disease contracted via deviant sexual conduct can perhaps explain why HIV/AIDS was considered by the women in our sample to be associated with men. As mentioned above, Arab culture was shown to be characterised by male hegemony, while women's violation of sexual norms are heavily sanctioned (Awwad, ; Zoabi & Savaya, ). It seems plausible that the women in our study could not conceive of women willingly engaging in such transgressions.…”
Section: Discussionmentioning
confidence: 99%
“…According to Awwad (, p. 39), the family serves as the basis of Middle Eastern society. The family's social standing depends on its honour.…”
Section: Introductionmentioning
confidence: 99%
“…Muslim communities employ various mechanisms to police sexuality—particularly that of women—and control the risk of engaging in premarital sex, such as segregation and marriage at a young age (Adamczyk & Hayes, ; Zoabi & Savaya, ). Deviation from sexual norms by Arab women was shown to be heavily sanctioned by ‘honour killing’, ‘a form of gender‐based violence perpetrated by a male family member… against a female family member believed to have dishonoured the family by engaging in immoral and unacceptable forms of sexual behaviour’ (Awwad, , p. 39; see also, Khatib & Edge, on the stigma which the family faces).…”
Studies show that women are more vulnerable to human immunodeficiency virus (HIV) transmission than men because of biological and sociocultural risk factors. Israeli Arab‐Palestinians are the largest ethnic minority group in Israel. Unofficial data suggest that merely one percent of the tests conducted in Israel to diagnose HIV/acquired immune deficiency syndrome (AIDS) are conducted by this population and that Israeli Arab‐Palestinians are typically diagnosed late. Arab communities in Israel were found to be predominately patriarchal, characterised by conservative gender roles and structures, and the policing of overt sexual behaviours, particularly those of women. In order to advance our understanding of the HIV/AIDS phenomenon in different sociocultural contexts, as well as to design effective cultural‐sensitive interventions, we must first understand how HIV/AIDS is constructed in different cultural sites. Against this backdrop, this exploratory study examines HIV/AIDS‐related beliefs among non‐infected, Israeli Arab‐Palestinian women. We conducted semi‐structured interviews with 12 women. Thematic content analysis was used in order to analyse the data. Five themes emerged from the analysis, in the first, personal responsibility and blame were assigned to people with HIV/AIDS for their illness. In the second theme, HIV/AIDS was constructed as a sexually transmitted disease, associated with ‘deviant’ sexuality and sexual conduct in the Arab culture. In the third theme, HIV/AIDS was believed to be transmitted by multiple, mostly mistaken, modes of contact. In the fourth theme, people with HIV/AIDS were believed to be subjected to severe negative social responses. In the fifth theme, individuals with HIV/AIDS were depicted as a symbol of physical and psychological malaise. In conclusion, the findings imply that Israeli Arab‐Palestinian women hold negative beliefs concerning people with HIV/AIDS and are misinformed regarding HIV transmission. This suggests a need to design culturally appropriate interventions to address stigma‐related beliefs and misconceptions concerning transmission, among Israeli Arab‐Palestinian women.
“…It is important not to confuse the Culture of Honor, as described by Reed (1982) and Cohen and Nisbett (1997), with the sociocultural phenomenon underlying the so-called “honor killings” (Baker et al, 1999; Awwad, 2007; Abu-Odeh, 2011), as the two are very distinct, even though they both involve “honor” and social standing. The first revolves around a set of mores that compel men to behave violently toward other men in response to perceived physical and/or moral threats, whereas the second refers to societies where males are expected to kill female relatives that are believed to have dishonored the family through what is deemed as immoral behavior of a sexual and/or rebellious nature.…”
Introduction: Theory of the Culture of Honor is one of the few models in criminology specifically geared toward homicide. It proposes that, in certain societies, men must never show weakness and are required to react violently to any perceived threats to their reputation, thereby increasing their probability of committing a homicide. This has been suggested as the main explanation for the high rates of this type of crime in Brazil, particularly in the Northeast. Underlying this explanation there are complex mechanisms and processes that have yet to be clarified.Objectives: The present research aimed to investigate the workings of the possible psychocultural mechanisms underlying the culture of honor and the process through which they might affect the individual propensity toward homicide.Methods: A total of 336 Brazilian adults were assessed regarding a broad range of sociodemographic, psychological, and sociocultural variables, including their attitudes toward homicide. The resulting dataset was analyzed using Smallest Space Analysis and Facet Theory.Results: It seems that certain cultural elements associated to traditional masculinity and enhanced anger tend to promote negative personality traits and increase one’s propensity toward committing homicide.Conclusion: The findings obtained not only confirm the Theory of the Culture of Honor for the propensity toward homicide, but also explicit and clarify some of the psychocultural processes and mechanisms involved, suggesting a new scientific framework.
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