Despite continuing interest in the impact of employees’ emotional intelligence in explaining for their engagement and emotional exhaustion, there are still large gaps in our understanding of the role played by contextual EI-related factors, such as an EI-related organizational culture and supervisors’ emotionally intelligent behavior. This two-study research approaches EI from a macro-level perspective, attempting to address three objectives: to develop and define a theoretical concept of EI-supportive organizational culture, to develop and validate measures of organizations’ EI-related values and practices, (...) and to investigate their top-down effect on employee engagement and exhaustion, via supervisor EI-related behavior. In the first study, we conceptualize and develop measures of perceived EI-related organizational values and human resource management practices, as separate yet related dimensions of organizations’ EI-related culture, and test their validity. In the second study, we build on the job demands-resources theory and Ability-Motivation-Opportunity framework to develop and test a model of the process links between perceived EI-related values and HRM practices and employee engagement and exhaustion, using a large sample of employees across industries in the USA workforce. In line with our hypotheses, the findings suggest that EI-supportive HRM practices have a top-down effect on employee engagement and exhaustion via supervisor EIB, whereas low regard for emotions values has a top-down effect on employee exhaustion via supervisor emotional misbehavior. Results are discussed in the context of the JD-R theory, AMO framework, and the EI literature. (shrink)

The purpose of this article, inspired by the works of Martin Buber, is to propose an alternative to the inherent dichotomy of Western culture. It may allow Western culture to transcend its fixed nature towards new directions and to suggest challenging solutions for reshaping the questions – what is the role of man in the world, and what is the nature of education? Although Western culture sacralizes and attributes pivotal importance to the independence of human beings, in actuality the human (...) spirit contains a constant dialectic between the need for independence in shaping and crystallizing man's individualism, and his need for differentiation and dependence on otherness. While that otherness expresses defamiliarization, it also allows connections and the need to structure otherness; and dependence on it is one of the basic needs of human existence. (shrink)

The aim of this study was to examine how Muslim Arab–Israeli teachers conceptualize the Israeli–Arab conflict with their students. The findings show that Arab schools are in a constant state of tension between opposing poles of identity and belonging. The teachers emphasize their students’ alienation from the Israeli establishment and their lack of identification with the Jewish state, while expressing deep identification with the Palestinian people. They are able to cope with this split by seeking contents and coping mechanisms of (...) a universal nature that are not in dispute, and which enable students to repress the dissonance in which they live. (shrink)

Conceived through collaboration by activist academics from Israel and Northern Ireland, this book draws from experience to offer practical and theoretical insights and programs for promoting activist pedagogy for shared learning and shared life in divided societies.

The essay offers a Jewish account of education in nonviolence by examining the first of Emmanuel Levinas' Talmudic readings ‘Toward the Other.’ I begin by exploring Levinas' unique philosophy of religious education, which nurtures responsibility for the other, as part of an alternative to enlightenment-orientated modern Jewish thought pioneered by the likes of Gershom Scholem, Martin Buber, and Franz Rosenzweig. I then consider a question raised by Yusef Waghid and Zehavit Gross at the 2012 meeting of the Philosophy of (...) Education Society of Great Britain in Oxford concerning whether one must forget in order to forgive great wrong doing such as South African Apartheid or the Holocaust of European Jewry. Through an examination of Levinas' treatment of several Talmudic passages, I argue that the Jewish tradition takes a paradoxical approach to this question. We should forget in order to remember wrong doing. The spiritual process that both perpetrators and victims must undergo in order to embrace this paradox, I contend, is a genuine education in nonviolence. (shrink)