Relations of religious affiliation group norms, human capital, and autonomy to Israeli men's participation in household duties

Abstract

ObjectiveIn this work, I document variation in husbands' participation in household duties, an indicator of gender equality, by comparing ethnoreligious affiliation group, human capital, and autonomy.BackgroundScholars posit a relationship between religiosity and traditional gender relations, impacted by cultural norms and women's human capital. Israel's diverse ethnoreligious landscape provides an excellent context for empirically evaluating posited relationships.MethodThe study analyzed quantitative data from the Israel Social Survey on 1,900 married women (1,529 Jews and 371 Arabs).ResultsHusbands of Arab women were 83% less likely than husbands of Jewish women to share household duties. Among Jewish couples, husbands of traditional‐religious women were 29% less likely than husbands of secular women to share household duties. Further, among Jewish couples, there was no difference in husbands' sharing of household duties between ultra‐Orthodox women and secular women. Among Arabs, Druze husbands were almost 3 times more likely to participate than Muslim husbands. Among Arab Muslims, religious husbands were 2.40 times more likely to share household duties than nonreligious Muslims.ConclusionFindings support C. Goldscheider's culture hypothesis, suggesting that the uniqueness of the affiliation group is most important. However, although human capital did not strongly moderate husbands' participation, women's autonomy did.ImplicationPublic policy should be sensitive to differences between ethnoreligious groups in supporting gender equality. For instance, policy makers should encourage religious leaders to preach values that promote such equality.

Religion, Ideology and Fertility

“…Gender inequality is taken for granted, a priori, as a principle in classical Islamic jurisprudence texts (Mir-Hosseini, 2003) and, in the Islamic divine plan, the womanʼs primary role and the main contribution to society are to bear and rear children (Sharabi, 1988) As a matter of facts, there is extensive evidence of wide gender asymmetries in both the private and the public sphere, that materialize into commonly accepted discrimination practices against women de jure and de facto (Gutmann and Voigt, 2015). This materializes in a marked gender asymmetry in household duties and participation in social, economic, and political life (e.g., Nabwani, 2022).…”