ultra-Orthodox Jewish Community Research Articles

Awareness, Incidence and Psychological Wellbeing of Childhood Sexual Abuse as Reported by Ultra-Orthodox Mothers

ABSTRACT The harm caused by child sexual abuse (CSA) is well-documented, calling for more awareness and efforts at prevention. However, CSA in closed religious societies is still tightly under wraps, and therefore underreported and understudied. We chose to use the mother’s point of view, in order get an estimate of the prevalence, the reporting rates and their psychological wellbeing. The current study aims at addressing this in the Jewish ultra-Orthodox community, an insular religious one, which may thus serve as a test case for understanding other closed, religious communities. Three hundred forty-seven ultra-Orthodox Israeli women completed self-report questionnaires and reported on their, or their children’s exposure to CSA sexual abuse, about their emotional coping, and about considerations regarding disclosing the abuse. About 24% the participants reported that they were victims of sexual abuse. Only 24.3% of cases were reported to the police or official welfare services, with cultural reasons offered by the women to explain it. Lower psychological wellbeing was found among mothers who themselves or their children were victims of child sexual abuse, compared to controls. Interestingly, mothers who reported having undergone psychological treatment suffered a higher degree of distress than those who had not. These findings contribute to the understanding of the dynamics of sexual abuse exposure and disclosure in the ultraorthodox community, and in close societies and highlight the changes required to improve safeguarding of children.

Enlisting in the army in the Jewish Ultraorthodox community and the consequences for wellbeing.

Israeli law requires citizens to enlist in the army at 18 years old. However, the Jewish Ultraorthodox community has a longstanding agreement with the state that members of this community will not have to enlist in the army, given its spiritual leaders' strong opposition. Still, there are young men who go against the communal norms and enlist. In the current study we investigated these young men and the contribution of their self-esteem (a personal resource), their sense of community (a communal resource), and the community members' attitudes toward them (societal conditional regard, both positive and negative, and stigma) to their wellbeing. The current study consisted of 153 participants between the ages of 20 and 55 (M = 29.64, SD = 6.89). A path analysis model indicated the protective role played by self-esteem and sense of community in participants' wellbeing, and the risk factor posed by societal conditional negative regard and stigma. Moreover, self-esteem was found to mediate between income and wellbeing, whereas sense of community was found to mediate between societal conditional negative regard and wellbeing, and between stigma and wellbeing. The discussion highlights the complexity of the protective role played by sense of community against the risk of experiencing societal conditional negative regard and stigma. It also addresses the importance of promoting intervention programs during the army service of these young men, with a focus on promoting their self-esteem and on the presence of a spiritual leadership that legitimizes working, serving in the army, and yet still being part of the community.

The COVID-19 Israeli tapestry: the intersectionality health equity challenge

BackgroundCOVID-19 is disproportionately affecting disadvantaged populations, with greater representation and worse outcomes in low socioeconomic and minority populations, and in persons from marginalized groups. General health care system approaches to inequity reduction (i.e., the minimization of differences in health and health care which are considered unfair or unjust), address the major social determinants of health, such as low income, ethnic affiliation or remote place of residents. Yet, to effectively reduce inequity there is a need for a multifactorial consideration of the aspects that intersect and generate significant barriers to effective care that can address the unique situations that people face due to their gender, ethnicity and socioeconomic situation.Main bodyTo address the health equity challenges of diverse population groups in Israel, we propose to adopt an intersectional approach, allowing to better identify the needs and then better tailor the infection prevention and control modalities to those who need them the most. We focus on the two main ethnic – cultural—religious minority groups, that of Arab Palestinian citizens of Israel and Jewish ultra-orthodox (Haredi) communities. Additionally, we address the unique needs of persons with severe mental illness who often experience an intersection of clinical and sociodemographic risks.ConclusionsThis perspective highlights the need for responses to COVID-19, and future pandemic or global disasters, that adopt the unique lens of intersectionality and equity. This requires that the government and health system create multiple messages, interventions and policies which ensure a person and community tailored approach to meet the needs of persons from diverse linguistic, ethnic, religious, socioeconomic and cultural backgrounds. Under-investment in intersectional responses will lead to widening of gaps and a disproportionate disease and mortality burden on societies’ most vulnerable groups.

Attributions of LGBTQ+ Identity and Religious Views on Homosexuality to Disaffiliation from Orthodox Judaism

Religious disaffiliation has been found to occur at higher rates in LGBTQ+ individuals than in heterosexual individuals and in the general population. In this brief report, we explore whether LGBTQ+ people who disaffiliated from Orthodox Judaism attributed sexual identity and/or Orthodox Judaism’s lack of acceptance of homosexuality to their disaffiliation. This analysis focuses on 117 individuals who identified as LGBTQ+ who were drawn from a larger study that included 387 participants across all sexual orientations who disaffiliated from Orthodox Judaism. Unexpectedly, only 18 of the respondents reported that their sexual identity and/or religious views on homosexuality were causes for their disaffiliation. A lack of education and language around LGBTQ+ concepts in ultra-Orthodox Jewish communities may have contributed to this finding. We suggest that additional research be conducted to explore the complex relationship between LGBTQ+ identity and disaffiliation from Orthodox Judaism.

Depression, PTSD, and suicidal ideation among ex-ultra-Orthodox individuals in Israel

ABSTRACT Introduction: Disaffiliating from an ultra-Orthodox society is complex and challenging. The process includes dealing with culture shock, traumatic experiences, education gaps, and disconnection from familiar surroundings. Thus, ex-ultra-Orthodox individuals (ex-ULTOIs) may face loneliness, lack of belongingness, and loss of meaning, which may relate to high psychological distress such as depression and suicide ideation. In the present study, we sought to shed light on the distress of ex-ULTOIs in Israel and to understand the disaffiliation-related characteristics that may relate to their distress levels. Method: The sample comprised 755 participants, aged 19–54, who left their ultra-Orthodox Jewish lifestyle and communities. Participants completed self-report questionnaires tapping depression, anxiety, posttraumatic stress disorder (PTSD) symptoms, suicide ideation and behaviour, as well as demographics and disaffiliation-related characteristics. Results: Nearly half of the sample (N = 332, 45.9%) reported symptom intensity meeting the current criteria for major depressive disorder. Moreover, 46.7% reported symptoms meeting PTSD criteria, and 34.5% reported having suicidal ideations in the past year. Hierarchical regression analyses revealed that the intensity of past negative life events, the nature of motives for disaffiliation, and the longer duration of the disaffiliation process contributed to the severity of distress. Conclusions: The study's findings reveal that ex-ULTOIs suffer from high mental pain levels, particularly depression, PTSD, and suicidal risk. Importantly, experiencing disaffiliation as traumatic and longer durations of the process may facilitate greater mental pain and distress symptoms. These findings emphasize that ex-ULTOIs must be continually assessed, especially when their disaffiliation processes are experienced as traumatic.

Mothering a Child with ADHD in the Ultra-Orthodox Community.

Mothers of children with ADHD are at risk for negative health outcomes. The socio-cultural environment and everyday experiences in life roles may influence psychological health and quality of life. The ultra-orthodox Jewish (UOJ) community is an insular community who is underrepresented in the research, and as such there are no studies exploring the experience of mothering a child in this community. Thus, this study aims to explore the lived experience of mothering a child with ADHD in the UOJ community. The study used a descriptive qualitative phenomenological approach. Ten UOJ mothers of children with ADHD underwent semi-structured in-depth interviews to explore their lived experiences of mothering a child with ADHD. Thematic analysis was carried out on the transcripts. Four main themes, along with several subthemes, emerged from the qualitative analysis: child ADHD manifestations, maternal role, social factors, and self-care. Unique characteristics of the UOJ culture were apparent throughout the themes. UOJ children with ADHD display similar manifestations of symptoms in daily life to those in the general population and maternal burden is similarly present. However, unique perceptions of their maternal role, social factors, and legitimacy for self-care shed light into the impact of this culture on their lived experience. Findings may help promote culturally sensitive health care and interventions for this understudied population.

"They didn't have any idea what drugs were": Pathways to substance use disorders among ultraorthodox Jewish males.

Substance use disorders (SUDs) are a worldwide phenomenon with very negative consequences, and belonging to a religious community is considered to be a protective factor against them. The pathways to SUDs have been investigated in many studies with the aim of helping us better understand this phenomenon and promoting effective intervention programs to prevent and manage it. However, there is a lack of knowledge regarding SUDs in closed religious communities such as the Ultraorthodox Jewish community. To fill this gap, in the current study we investigated the pathways to SUDs among 14 young men from the Ultraorthodox Jewish community in Israel who were diagnosed as having an SUD in the past and who had been in sustained remission for at least a year. Semi-structured, in-depth interviews consisting of open-ended questions were conducted. The findings highlighted two main themes: (a) A lack of support and attention from various systems, where participants reported sense of otherness or lack of belonging to family, educational institutions and community; a lack of responsiveness from those systems; a sense of rejection or exclusion; and a longing for belonging, and (b) A light in the darkness - someone who cares, in which the interviewees received some assistance, either in the period before or during drug use. Findings point to the unique experience of Ultraorthodox young men in their addiction process and shed light on the failure of the abovementioned systems to help these young men cope. Findings are discussed in the context of the theoretical perspectives of social capital theory and exclusion. Implications for intervention and policy are outlined.

Constructing Professional Intervention with IPV Across Generations in a Faith-Based Society: An Intersectional Perspective.

The intersectionality between the social and personal dimensions influencing the construction of intimate partner violence in the ultra-Orthodox Jewish community is examined by studying attitudes toward professional intervention among community members coping with IPV. Semi-structured interviews were conducted among 38 information-rich participants coping with IPV, from three generations in the ultra-Orthodox community. Three themes emerged: "Don't think you can do it alone": Professional intervention as a preferred option; "I did everything to hide the situation": The end of the era of shame?;"If it's not his problem, then it's my problem": Professional intervention as a concept of reference. The study findings indicate the ways in which professional intervention among ultra-Orthodox couples coping with IPV is affected and affects the community.

Challenges and strategies in the psychiatric care of the ultra-Orthodox Jewish population: A thematic analysis of 18 psychiatrist interviews.

Despite the importance of accessible psychiatric care for the ultra-Orthodox Jewish community, prior research has characterized how stigma and suspicion of secular institutions limit mental healthcare utilization by this population. No study, however, has interviewed a cohort of psychiatrists to identify commonly encountered challenges or successfully employed strategies in the care of ultra-Orthodox Jewish psychiatric patients who have overcome these barriers to present for care. We recruited by snowball sampling from a sample of convenience 18 psychiatrists affiliated with the Weill Cornell Department of Psychiatry, experienced in the care of ultra-Orthodox Jewish patients. Each participant was engaged in a 20-45-min, semi-structured interview, which was subsequently transcribed, de-identified, and analyzed with combined deductive and inductive thematic analysis. We identified 12 challenges and 11 strategies as particularly significant in psychiatric work with ultra-Orthodox Jewish patients at every phase of treatment, including rapport-building, history-taking, diagnostic formulation, and achieving concordance with patient and family. These challenges and strategies revolved around themes of community stigma, an extended family-patient-community team, cross-cultural communication, culture-related diagnostic complexity, transference/countertransference, and conflicts between Jewish law /community norms and treatment protocol. Psychiatrists caring for ultra-Orthodox Jewish patients face a range of complex challenges stemming from factors unique to ultra-Orthodox Jewish religion, culture, and family/community structure. However, they have also identified strategies to manage these challenges and provide culturally sensitive care. Further research is necessary to directly elicit perspectives from within the ultra-Orthodox Jewish community and validate our initial findings.

Reasons for and insights about HPV vaccination refusal among ultra-Orthodox Jewish mothers.

Vaccination against human papillomavirus (HPV) is a pivotal tool for preventing a significant cause of cervical cancer. One particular culturally recognized context associated with negative attitudes toward the HPV vaccine is the religiousness of parents. However, relatively speaking, there remains a scarcity of studies that have focused specifically on religious groups, especially non-Christian groups. To better understand the basis for members of an ultra-Orthodox Jewish community to object to the HPV vaccine and how such objections can and cannot be reduced, thereby improving cultural competence-namely, the cultural understanding and ethical addressing of HPV vaccination refusal. This qualitative study conducted semi-structured interviews with ten Israeli ultra-Orthodox mothers who are opposed to administering the HPV vaccine to their daughters. The content analysis addressed these results and extracted the major issues arising from these particular interviews. Four main novel insights were found pertaining to the negative stance toward HPV vaccination among mothers in an ultra-Orthodox Jewish community: (a) lack of knowledge about the HPV vaccine is not part of the reasoning against it; (b) rabbinical authority might have a lesser influence than expected for the moderation of HPV vaccine refusal; (c) complicated viewpoints regarding childhood vaccination may be the larger non-moderating context for HPV vaccination refusal; and (d) cultural competence is important for the ability to change the negative attitudes toward HPV vaccination. The study may improve cultural competence regarding HPV vaccination and contribute to decreasing objections to the HPV vaccine in ultra-Orthodox communities.

Ultra-Orthodox Lesbian Women in Israel: Alternative Family Structures as a Bridge between Religious and Sexual Identities.

The Jewish ultra-Orthodox community enforces strict rules concerning its members’ way of life and demands that their identities be consistent with that of this conservative community. However, such congruence does not exist for ultra-Orthodox women who identify as lesbians. Drawing on social representation theory, this study examines the unique family structures that lesbian ultra-Orthodox women in Israel have adopted to accommodate their conflicting identities. The study employed a qualitative multiple case study design, conducting in-depth interviews with seven ultra-Orthodox lesbian women, and adopted a phenomenological approach to learn about their lived experience. The women had all married young in arranged marriages and all had children. Four of them were still married, while the other three were divorced. In all cases, however, their lesbian identity was kept hidden. The findings reveal the unique family structures these women created that allowed them to maintain their religious way of life on the surface, while remaining committed to their sexual identity in secret. The study extends the social representation theory and promotes an understanding of the multifaceted identity of ultra-Orthodox lesbian women. The findings can aid in designing interventions that can help such women cope with the secret aspects of their life.

Disaffiliation from Jewish Ultra-Orthodox Communities: Life Trajectories Shaped by the Axes of Rigidity-Fluidity and Alterity-Inclusion.

Increasing numbers of young Israelis annually leave the enclave of the ultra-Orthodox Jewish community. Relying on 16 in-depth interviews, we examine the effects of this disaffiliation on life trajectories and identity reconstruction of individuals who left their society of origin two decades ago. This unveiled a multistep longitudinal process, characterized by moving in and out of various structural stages, coupled with disaffiliates’ agency to highlight specific sociocultural characteristics or the more universal nature of the human condition. The life course of disaffiliates begins with a phase of early struggle with the immediate tolls of disaffiliation, followed by a formative period marked by two steps: military service and acquisition of higher education. Here disaffiliates practice adoption of increasingly inclusive identities, in which the past and present are enmeshed. The formative period is followed by three alternative trajectories: (a) adherence to restrictive Israeli conformity, (b) ongoing search for singularity, and (c) integration of ultra-Orthodox heritage with contemporary Israeli realities. The disaffiliation trajectory from the ultra-Orthodox society is embedded in particular sociocultural, political, and historical contexts. However, narratives of disaffiliates adhere to frameworks of cultural Jewish-Israeli particularism, as much as to those of human universalism, plugging in to certain universal themes of the human condition, namely rigidity, fluidity, alterity, and inclusion.

Religious Responses to a Pandemic

During historic plagues some religious advocates attributed a plague to the actions of a deity, and this claim has also been applied to the COVID-19 pandemic. Most contemporary religious leaders and believers, however, accepted secular analysis of the pandemic, and complied, to varying degrees, with public health restrictions and remedies. But some religious leaders and groups defied these measures and had much higher rates of infections and deaths than the general population. Case studies of selected groups can expand our knowledge of these impacts and reactions. I focus especially on Amish and Ultra-Orthodox Jewish communities, two insular religious subcultures which have disparaged the sciences and tried to maximize their autonomy and cultural separateness from the surrounding society. Both internal and contextual factors are important in understanding their reactions to the pandemic.

A test of faith? Attitudes of ultraorthodox Jewish parents of children with down syndrome toward prenatal testing

The Haredi (ultraorthodox Jewish) community in Israel presents distinct views on disability and prenatal testing compared to the pro-testing attitudes of the Israeli general public. Based on qualitative analysis of semi-structured interviews with Haredi parents of children with Down syndrome, this study explores the interplay between their personal experiences and community norms in the creation of views on disability and pregnancy management. The experiences of life with disability carry varied positive and negative aspects, for both secular and religious parents. However, while this variability sometimes led to re-consideration (for better or worse) of views on disability and prenatal testing among secular parents, we demonstrate that parenting a child with disability did not change the views of Haredi parents regarding the futility of prenatal testing and the value of disability. For them, the Haredi model of disability remained the dominant framework through which life is experienced.

A Haredi Myth of Female Leadership: Rebbetzin Batsheva Kanievsky

Rebbetzin Batsheva Kanievsky (1932–2011) served as a spiritual guide for many; her prominence and influence were a unique phenomenon in the Haredi (Jewish ultra-Orthodox) community in which she grew up, where women, lacking Talmudic knowledge or other sources of authority, are generally found only at the margins of the public sphere. Her multi-faceted activity was focused on offering blessings and advice. She also innovated a few segulot (magical techniques) and religious rituals. Her leadership is characterized, on the one hand, by the preservation and even strengthening of the existing Lithuanian Haredi ethos, particularly in the context of the wife’s complete self-abnegation for her husband’s Torah study. On the other hand, it fostered emotional and experiential elements that are closer to the ethos of the Hasidic and Sephardi communities and are associated with folk piety and a quasi-magical orientation. Rebbetzin Kanievsky thus created a type of female religious leadership that can be characterized as anti-leadership, in which she embodied the Haredi conception of ideal womanhood. Consequently, she was not perceived as a threat to Haredi values but rather as their promoter. However, this model of leadership enabled her to break, almost despite herself, the limitations of the gender hierarchy of the Haredi community and serve as an almost singular female role model in that community’s pantheon.

Community Post-traumatic Growth: Israeli Ultra-Orthodox Coping with Coronavirus.

The present study sheds light on the phenomenon whereby groups experience adversity, following which they show signs of growth. We propose the conceptualization of post-traumatic growth as a phenomenon that also exists at the group level, “community post-traumatic growth” (CPTG). The concept of CPTG is explained using a case study on the ultra-Orthodox Jewish community in Israel following the first wave of the coronavirus disease 2019 (COVID-19) pandemic. The study describes shared characteristics of Israeli ultra-Orthodox society and the crisis it experienced during the first wave of the COVID-19 pandemic, both in terms of physiological features such as the relatively high proportion of affected people and in terms of psychological characteristics such as the shut-down of synagogues and yeshivas, and the perceived discrimination they experienced from the general population in Israel. The present study views the sense of discrimination as a traumatic factor at the group level. In total, 256 participants completed online questionnaires examining three hypotheses: (1) sense of discrimination (trauma) will be correlated with level of CPTG; (2) the level of identification with the ultra-Orthodox culture will be positively related to CPTG, while the level of identification with Israeli culture will be negatively correlated with CPTG; (3) the level of life satisfaction of the individual will be predicted by CPTG. The results supported the hypotheses and are discussed at length in the discussion section.

Determination of life satisfaction among young women care leavers from the Ultraorthodox Jewish community

Based on self-determination theory this study examined the contribution of background variables (age and economic status) as well as personal (religiosity and optimism), environmental (presence of supportive figure), and psychological (fulfillment of basic needs) resources to life satisfaction among Ultraorthodox Jewish young women who left care. The study, conducted among Ultraorthodox young women in Israel, included 95 participants between the ages of 18 and 27 (M = 21.8, SD = 2.18), who left a care framework designed especially for Ultraorthodox at-risk young women. A path analysis model indicated the significant role played by the fulfillment of three basic needs – competence, relatedness, and autonomy – which directly contributed to life satisfaction and also mediated between optimism and presence of supportive figure on the one hand, and life satisfaction on the other. Moreover, economic status was found to make a direct significant positive contribution to life satisfaction. Surprisingly, religiosity made no contribution to life satisfaction. The discussion highlights the importance – given their affiliation with a close, collectivistic community – of the fulfillment of basic needs of Ultraorthodox young women who left care. It also addresses the importance of promoting intervention programs while these young women are still in care, focusing on economic opportunities and on the presence of a supportive figure in their lives after they leave care.

Differing Diagnostic Trends in Autism Spectrum Disorders Between Ethnic Groups Reflecting Potential Etiological Risk Factors

Introduction: Autism spectrum disorders (ASDs) are a group of developmental disabilities characterized by impairments in social interaction and communication, and by restricted, repetitive, and stereotyped patterns of behavior. Symptoms typically are apparent before age three years. Aim: To determine the prevalence of ASD amongst children along ethno-religious lines, where differences might point to potential trigger factors in its causation in a middle to high-income country. Methods: Diagnostic trends of ASD over the past 18 years were examined over a wide geographical area of central Israel, encompassing a database of 331,169 children, aged 3-18 years. Special importance was attached to statistics from different religious and ethno-cultural groups as potentially reflecting discrepancies in diagnosis, reporting, and possible environmentally- related factors in the presentation of a genetically determined syndrome. Results: Overall prevalence was 0.005 (1/200 live births), well below figures from other similar studies abroad and in Israel. Prevalence figures for the ultra-orthodox Jewish community were low (0.0021), when compared with the general population and similar that among Israeli Arabs (0.0017). Time trends indicated a surge in diagnosis of ASD among Israeli Arabs between the years 2008 and 2011, in contrast with a general flattening of figures for the orthodox community. Conclusions: Results indicated that besides discrepancies in diagnosis and reporting factors, there exists a possible relation between the actual expression of ASD, its genetic predisposition and socioeconomic/cultural status as impacting as part of the epigenetic factors in the causality of autism. Our prevalence rates are currently lower than those of ASD in Europe and the USA.

Urban diversity and epidemic resilience: The case of the COVID-19

The spread of the coronavirus pandemic offers a unique opportunity to improve our understanding of the role of urban planning strategies in the resilience of urban communities confronting a pandemic. This study examines the relationship between urban diversity and epidemiological resilience by empirically assessing the relation between the level of neighborhood homogeneity and the probability of being infected by the coronavirus. We focus on the ultra-Orthodox Jewish community in Israel, a relatively closed community that was disproportionately and severely affected by the pandemic. The findings indicate a monotonic but nonlinear relationship between the level of ultra-Orthodox prevalence in a neighborhood and a resident's probability of contracting COVID-19. As the fraction of ultra-Orthodox individuals in the neighborhood decreases, the fraction of infected population decreases significantly and more strongly that can be explained without recourse to urban diversity considerations. This relationship is found to be significant and strong, even when other variables are accounted for that had hitherto been perceived as central to coronavirus distribution, such as housing density, socioeconomic level of the neighborhood, and number of people per household. The findings are important and relevant to many societies around the globe in which a variety of populations have a separatist lifestyle.

Psychosocial Approaches and Discursive Gaps in Intersex Healthcare

Abstract Background In the past several decades, conflicting discourses have coexisted in the field of intersex studies, including the pathologizing discourse of the biomedical disciplines and the affirmative, subjective psychosocial discourse of people born with intersex bodies and their advocates. Intersex activists call for a positive discourse and a humanistic healthcare approach that accepts and protects intersex bodily autonomy and change the continuing harmful, traumatic treatments aimed at normalizing variations of sex characteristics (VSC). Methods We created a collaborative German-Israeli action study, in with 30 health care professionals, intersex activists and scholars from Israel and Germany, were gathered to learn different perspectives on intersexuality, interact and work together on projects aim to improve the care for intersex people and families. Results The participants created different collaborative projects, including “intersex workshops” for caregivers and professionals in Israel and Germany; unique materials for raising an awareness, e.g., booklets on intersex bodies with a positive and affirmative approach and language and an article for health care within the ultraorthodox Jewish community; parents' groups and implementation of programs that aim to build bridges between biomedical professionals, caregivers, parents, and intersex people in Israel and Germany. Conclusions The participants increased their knowledge and awareness of and sensitivity to intersex issues, and implemented these in their daily work and practices. The participants acknowledged the differences between the countries, especially in relation to the heightened Israeli use of assisted reproductive technology, which effect on the treatment practices, early genetic diagnosis and the preventive medical attitude. In Germany, more activism for intersex human rights and significant laws which regulate the medical treatment practices.