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Distribution of individual Third-Person Effect (TPE) values, among both study populations

Distribution of individual Third-Person Effect (TPE) values, among both study populations

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The study looks at Jewish ultra-Orthodox women who use modern technology, for purposes that are illegitimate in their community. We analyze women's perceived impact of the Internet on self and others, and find a "third-person effect" in regards to the perception of dangers originating from the Internet. We survey its correlations and possible impli...

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... In Israel, religiosity can be added to the factors predicting Internet anxiety and lower usage rates [5,18]. In the Jewish world, most ultra-Orthodox groups tend to be deeply suspicious of all aspects of modern communication technologies that may enable access to undesirable content which may negatively and irreparably damage unique community lifestyles ( [61,88]). ...
... It is possible to discern an attitude of suspicion towards all aspects of communication technologies in religious and ultra-religious circles. The ultraorthodox prefer not to use the internet and not be exposed to content they see as harmful [61]. However, the findings among PWD were more optimistic, compared to those among people without disabilities: the effect of religiosity on human capital-enhancing digital use was insignificant. ...
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Background The current research focuses on trends of Internet adoption and digital uses among people with disabilities over a thirteen-year period. Methods The study is based on data elicited from a repeated cross-sectional study collected by means of Annual Social Surveys conducted by Israel’s Central Bureau of Statistics between 2003 and 2015. The sample included 95,145 respondents, among them 22,290 respondents with disabilities. Results The rate of Internet access and digital uses increased continuously among disabled people; however the gap between them and the population without disabilities was preserved. We found that Internet use depends on a number of socio-economic characteristic. Socio-demographic variables were much more powerful in predicting Internet use vs non-use among the total population, compared to predicting digital uses among Internet users. Conclusions Our findings make it possible to identify disadvantaged groups in which disability intersects with low rates of Internet adoption and belonging to unprivileged groups: Arabs, the religious, the elderly, lower SES individuals. The effects of most of these variables did not change in the period under study. Generally, we recommend finding a way to promote courses that focus on promoting digital literacy in general and eHealth literacy in particular in small groups of people of similar age, digital skill level and motor / health problems. Considering the high representation of Arabs among people with disabilities and lower rates of Internet adoption and use among Arabs, it is recommended that efforts continue to increase the scope and quality of Arabic language content published on Israeli eHealth sites. In order to diminish income-based digital divide we recommend providing publicly accessible free information technologies, for example, in community clubs, senior citizen clubs, and independent- and assisted- living projects for the disabled.
... To a great extent, this wariness reflects the conflict between traditional and modern values. This can be seen in two primary ways: 1) suspicion of technological platforms enabling access to undesirable content (i.e., that which does not correspond to defined community values and beliefs) (Stout & Buddenbaum, 1996) and 2) fear that unique community lifestyles will be negatively and irreparably damaged if traditional social and communication arrangements are upset (Lev-On & Neriya-Ben Shahar, 2012;Zimmerman-Umble, 1992). ...
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Based on large scale annual social surveys in Israel, the current study uses an innovation resistance perspective and domestication theory as frameworks for analyzing trends of Internet adoption and online purchasing behavior in Israel’s Ultra-Orthodox community over the past decade (between 2003 and 2012). During the last decade, rates of Internet access and online purchasing have continued to increase in the Ultra-Orthodox community. However, users in this group (similar to other religious groups in Israel) have yet to fully use the potential of online shopping. The odds ratio in Internet adoption and online shopping over time among the Ultra-Orthodox were higher compared to other religiosity groups. Our findings show that socio-demographic characteristics are effective for tracking Ultra-Orthodox Internet adoption. However, the power of these characteristics to differentiate Internet usage behaviors is much lower. Due to the linked processes of Internet domestication, increasing connectivity, and utilitarian Internet use the Ultra-Orthodox community may be considered an attractive target audience for online retailers.
... Davidman, 1991;El-Or, 1994;Feder, 2013). Studies about ultra-Orthodox women and the Internet showed that they expressed ambivalence toward the Internet (Lev-On and Neriya-Ben Shahar, 2012;Livio and Tenenboim-Weinblatt, 2007;Neriya-Ben Shahar and Lev-On, 2011;Tydor Baumel-Schwartz, 2009). ...
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... Each level is marked by its own cultural lifestyle, social and ecological isolation, and degrees of commitment to the national cultural center (Katz-Gerro, Raz, & Yaish, 2008). Israeli studies indicate a rising rate of internet access and range of digital uses as level of religiosity declines (Lev-On & Lissitsa, 2010;Lissitsa & Lev-On, 2014;Lev-On & Neriya-Ben Shahar, 2012). This tendency reflects the conflict between the traditional approach of Jewish religious and ultra-religious circles and modern values (Lev-On & Neriya-Ben Shahar, 2012;Stout & Buddenbaum, 1996;Zimmerman-Umble, 1992). ...
... Israeli studies indicate a rising rate of internet access and range of digital uses as level of religiosity declines (Lev-On & Lissitsa, 2010;Lissitsa & Lev-On, 2014;Lev-On & Neriya-Ben Shahar, 2012). This tendency reflects the conflict between the traditional approach of Jewish religious and ultra-religious circles and modern values (Lev-On & Neriya-Ben Shahar, 2012;Stout & Buddenbaum, 1996;Zimmerman-Umble, 1992). ...
... In both Jewish and Arab groups, the internet is perceived as a disruptive influence to tradition and a hindrance to religious indoctrination and to the prevailing patriarchal orientation (Bunt, 2009;Dahlberg, 2007;Loch, Straub, & Kamel, 2003;Stout & Buddenbaum, 1996) because it gives great accessibility to more modern views of liberalism, secularism and feminism, among other issues. In both groups the religious authorities are concerned that the life style of the community will be negatively affected if traditional social and communication arrangements are upset (Bunt, 2009;Lev-On & Neriya-Ben Shahar, 2012;Zimmerman-Umble, 1992). ...
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... Studies indicate that the same variables that are responsible for creating gaps in Internet access also explain differences in digital uses (DiMaggio & Hargittai, 2001; van Deursen & van Dijk, 2011). These include demographic variables: gender (Losh, 2010; Taipale, 2012; Valkenburg & Peter, 2007; Zillien & Hargittai, 2009), age (Darnton, 2006; Hargittai, 2002; Losh 2010), level of religiosity (Campbell, 2005aCampbell, , 2005b Ess, Kawabata, & Kurosaki, 2007; Lev-On & Neriya-Ben Shahar, 2012), area of domicile (LaRose, Gregg, Strover, Straubhaar, Carpenter, 2007) and socioeconomic and human capital variables: education ( DiMaggio & Bonikowski, 2008; DiMaggio et al., 2004), income (Hargittai & Hinnant, 2008; Losh, 2010; Mesch & Talmud, 2011), and language proficiency (Fairlie, 2007; Lissitsa & Chachashvili-Bolotin, 2014; Qian & Lichter, 2007). Studies conducted in Israel indicate a digital divide between Jews and Arabs, which is evident in both Internet access and Internet uses (Ganayem et al., 2009; Lev-On & Lissitsa, 2010; Lissitsa & Lev-On, 2014; Mesch & Talmud, 2011). ...
... The key to this transformation may lie in emphasizing to the leaders how Internet use can enhance religious and traditional indoctrination. Similar phenomena occurred among ultra-orthodox Jews in Israel (Lev-On & Neriya-Ben Shahar, 2012). According to our findings, English and Hebrew proficiency have a positive impact on capital-enhancing digital uses. ...
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