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This study explored variations in women’s experiences within the family-work system by different earning patterns: where men outearn women, both spouses earn equally, or women outearn men. This examination was conducted in three major ethnic communities in Israel: Jews in the general population, ultra-Orthodox Jews, and Arabs. The analysis focused on three dimensions of the family-work system: behavioral (perceived family and work time), cognitive (assessment of family-work conflict), and affective (marital satisfaction). In all three communities, women who outearned their spouses tended to dedicate more hours to paid work and less to family and household responsibilities. However, based on women’s perceptions, men allocated the same number of hours to family responsibilities, irrespective of their ethnicity or earning patterns. In the Arab community, women earning the same or more than their spouses experienced heightened work-family conflict compared to those with different earning patterns in their community. Finally, ultra-Orthodox women reported the highest levels of marital satisfaction, regardless of earning pattern. Based on these findings, organizations should be encouraged to implement family-friendly policies to support women, especially in traditional communities. [ABSTRACT FROM AUTHOR]

The collectivist way of life of the ultra-Orthodox society highlights the process of caring for family members with various disabilities. However, little is known about this process in the context of caring for children with intellectual and developmental disabilities. By performing semi-structured interviews with 15 mothers of children with IDD in the ultra-Orthodox society, three main themes emerged: Relationship with the nuclear and extended family; Relationship with the community; Religion and belief. Considering the rise in awareness of the need for professional and formal caring, it is highly important to develop a tailored policy that will include culturally sensitive interventions. [ABSTRACT FROM AUTHOR]

ObjectiveMethodResultsDiscussionThe introduction of Mental Health First Aid (MHFA) in Israel has required a dynamic adaptation of the curriculum to the local social, cultural and religious context. The adaptation to the Jewish ultra-Orthodox community has been particularly rigorous and challenging. This article aims to analyse this process, its principles and steps, as well as the challenges and dilemmas it entails.The article employs a qualitative case study design, specifically, the instrumental case study. The adaptation procedure includes five steps: engaging local experts, organising focus groups, collaboration with communities, pilot testing in diverse communities, and iterative feedback loops. The article draws primarily on the perspectives of 45 community members, rabbis and health professionals who participated in four focus groups.The adaptation in ultra-Orthodox society addressed stigmatisation, silencing and concealment of mental health issues; gender segregation; educational gaps; and cultural misunderstandings of healthcare approaches. We demonstrate the need to modify the language, scenarios and examples in the curriculum, and engage with religious leaders and educational institutions. This process raises professional and ethical dilemmas, such as how MHFA should approach topics that remain unspoken in ultra-Orthodox communities.This case demonstrates that cultural adaptation is vital but may be insufficient. Attention should also be paid to social and structural forces, such as social hierarchies and systemic discrimination. A structurally competent approach should be adopted. This is the first case of accommodating MHFA for an insular religious group. It can contribute to adapting MHFA to other insular, encompassing, high-tension religious communities worldwide. [ABSTRACT FROM AUTHOR]

This paper aims to research Israeli Haredi parties through engaging in theoretical discourse and critique of prevalent assumptions regarding their nature and relationship with Zionism. It addresses a fundamental question concerning the shift towards extremism within these parties, employing an interdisciplinary approach and analyzing their electoral discourse. The paper argues about the centrality of Haredi parties and their impact on Israeli decision-making, asserting that recent extremist stances within these parties do not represent a transformation but rather a reproduction of discourse which reveals the essence of Israeli Zionist colonization. This is closer to giving religiosity to Zionism more than endorsing Haredi parties. [ABSTRACT FROM AUTHOR]

Numerous studies have identified religious correlates of health indicators, but relatively few have been conducted among Jewish populations in Israel or the diaspora. This study investigates the possibility of a religious gradient in physical and mental health and well-being across the familiar categories of Jewish religious identity and observance in Israel: hiloni (secular), masorti lo dati (traditional, non-religious), masorti (traditional), dati (religious or Orthodox), and charedi (ultra-Orthodox). Data are from Jewish respondents aged 18 and over (N = 2916) from the Israeli sample of the new, 22-nation Global Flourishing Study, which used stratified, probability-based sampling and assessed demographic, socioeconomic, political, religious, health-related, and other variables. This analysis investigated religious differences in nine indicators of physical and mental health and well-being among Israeli Jews. Using a strategy of one-way ANOVA and ANCOVA, adjusting for complex sampling design components, a statistically significant "dose-response"-like gradient was found for eight of the outcome measures, validated by additional multiple comparison tests. For four "positively" worded indicators (physical and mental health, happiness, and life satisfaction), scores increased consistently from the hiloni to the charedi categories. For four of five "negatively" worded indicators (bodily pain, depression, anxiety, and suffering), scores decreased across the same categories. Results withstood adjusting for effects of age, sex, education, marital status, urbanicity, income, and nativity (whether born in Israel). Among Israeli Jews, greater religiousness was associated with higher levels of health and well-being and lower levels of somatic and psychological distress. [ABSTRACT FROM AUTHOR]

Social egg freezing (SEF) is a new reproductive technology that is increasingly used within ultra-Orthodox Jewish communities, stirring tensions between tradition and modernity. Based on in-depth semi-structured interviews, this study examined how ultra-Orthodox singles who employ SEF engage in social negotiations over gender- and body-related norms. Findings show that participants successfully assimilated SEF by establishing facts on the ground and discreetly spreading information while actively avoiding tensions that may threaten religious tradition. SEF did not push participants into modern individualism or dissolve their strong connection to the community. However they did modify social boundaries and articulated social criticism. [ABSTRACT FROM AUTHOR]

This article examines the responses of three rabbis to the Coronavirus (COVID-19) pandemic in Israel and the distinctive approach and strategy expressed by each of them: (1) rational-scientific, (2) emotional support, (3) resistance and distrust. The first two rabbis maintain that they trust the medical institutions and the government, whereas the third rabbi evinces distrust, expressed through conspiracy theories. These different approaches can be explained by their dispositions prior to the pandemic, which were exacerbated by the Coronavirus. Hence, COVID-19 served as more of a reflecting phenomenon than an agent of change. Analyzing the dispositions of the three rabbis can show us how they are related to two significant forces of the twentieth and twenty-first centuries—science (rational-scientific and resistance and distrust) and psychology (emotional support). Psychological discourse has been used to promote public health. On the other hand, the scientific discourse has been used to promote adherence to government and health ministry directives, as well as to oppose those directives. [ABSTRACT FROM AUTHOR]

This essay deals with perceptions of smoking among Haredi men in Israel. Though trends in smoking within the Haredi society have been quantitively examined, no qualitative research has ever focused on the motivations and mindsets stimulating individuals' choices to take health risks despite religious precepts to the contrary. Israeli Haredi men sometimes start smoking in their early childhood and are unmotivated to quit, and such circumstances should be examined. We interviewed 20 Israeli Haredi male smokers and overviewed the Haredi daily press and rabbinical attitudes toward smoking. Our findings indicate that Haredi men typically consider smoking as either permissible or, at worst, a minor sin. From childhood they view smoking as an expression of maturity, and moreover one which is associated with Jewish holidays and particular religious practices. Such perception relies on the Haredi establishment's normative exclusion of smoking from the Halachic commandments that aim to protect health. Finally, we illustrate key points to consider in paths leading to an intervention process to change these norms and practices. [ABSTRACT FROM AUTHOR]

The elevated frequency of Cesarean sections (C-sections) in OECD countries not only burdens health systems financially but also heightens the risks for mothers and infants. This study explores the feasibility of reducing C-section rates by examining the Israeli ultra-Orthodox population, noted for its large families and low C-section rates. We analyze birth data from an Israeli hospital, focusing on ultra-Orthodox mothers with husbands who are yeshiva students compared to other mothers. Our findings reveal that all else being equal, mothers married to yeshiva students exhibit a lower likelihood of undergoing a C-section and a higher propensity to seek private medical services to avoid this procedure. This behavior is attributed to their preference for large families and the desire to minimize C-sections, which may restrict the number of possible future pregnancies. These insights underscore the potential effectiveness of initiatives encouraging mothers to opt for vaginal deliveries, thereby reducing healthcare costs and maternal-infant risks. [ABSTRACT FROM AUTHOR]

According to official data, the ultra-Orthodox group in Israel had the highest COVID-19 infection rate yet the lowest vaccination rate compared to the general population. The present study aimed to explore the rate of vaccine uptake as well as reported reasons for vaccine avoidance. In addition, we examined whether several protection motivation theory (PMT) components are good predictors of vaccine uptake. The components we addressed were: perceived susceptibility to the threat of COVID-19, perceived severity of the virus, and perceived efficiency and safety of the vaccine (i.e., response efficacy). The sample included 623 individuals (337 men) aged 18 + who were drawn from a database of a survey company specializing in the ultra-Orthodox community. We conducted a cross-sectional online survey between June 22, 2021, and July 7, 2021, approximately six months after the beginning of vaccination distribution. Results revealed that 65.8% of the participants (versus 89% of the general population) were vaccinated. Women were vaccinated at lower rates than men, whereas those in the Misnagdim ultra-Orthodox subgroup were vaccinated at higher rates than other subgroups in that community. The most prominent reasons for vaccine avoidance were perceived immunity based on prior infection by the virus and lack of trust in the vaccine's safety. In support of the PMT model, the perceived severity of the virus and the vaccine high efficacy were significant predictors of vaccine uptake. The study results call for better outreach to this community and specific psycho-education interventions tailored for its women. [ABSTRACT FROM AUTHOR]

This article intervenes in feminist anthropological debates about marriage within Western cosmopolitan, ‘post‐traditional’ contexts through a close ethnographic examination of food and ritualized meals among Haredi Jews in London. We focus on this diasporic religious Jewish minority, whose marital practices have been the object of debates over marriage, gender, and cultural difference in cosmopolitan London. Learning from ethnographic and conjugal instances of hunger around Haredi dining tables, we explore the broader question of how heterosexual marriages endure in the face of struggles for intimacy and freedom between different genders. By focusing on what can be learnt about marriage through mealtime rituals with religious significance, we develop a response rooted in a form of Jewish relational ethics that has been repressed within ‘Western’ liberal culture. This approach addresses some tenacious dualisms at play in the anthropology and politics of marriage and articulates a vernacular dialectical grammar of desire, tradition, freedom, and love. [ABSTRACT FROM AUTHOR]

The nature of the abuse, cultural and religious values, trauma-related cognitions, and recovery actions are considered factors that shape intimate partner violence (IPV) survivors' recovery and pathology. However, less is known about their specific impact on women's psychopathology and wellbeing. Concomitantly, there is scant information about IPV survivors from collectivistic societies such as the Israeli Jewish Ultra-orthodox (JUO) community. The present study was designed to identify predictors of post-traumatic stress (PTSD) symptoms and wellbeing in women from the JUO community who have experienced IPV. Women (N = 261) provided information about their demographics, the nature of the violence, attitudes with respect to cultural and religious norms that normalize violence, trauma-related cognitions, the coping constructs of disengagement, faith, and engaging in help-seeking and recovery actions, and the PTSD symptoms that affect their wellbeing. A Random Forest machine learning (ML) algorithm was used to identify the strongest predictors of psychopathology and wellbeing. Regression trees were developed to identify individuals at greater risk of PTSD symptoms but also of greater wellbeing. Higher self-stigma and the perception of an unsafe world were associated with PTSD symptoms, whereas lower self-stigma, greater faith, and engagement in steps toward recovery were associated with greater wellbeing. These findings highlight the importance of treating women's self-stigma and perceptions of an unsafe world while also encouraging faith and active engagement in recovery to promote survivors' wellbeing and lessen their PTSD symptoms. [ABSTRACT FROM AUTHOR]

Making sense of the social world is an intricate process heavily influenced by cultural elements. Gambling is a prevalent leisure-time activity characterized by risk-taking conduct. While some individuals who engage in it do so without experiencing any harm, others will develop gambling problems. Judaism tends to perceive gambling negatively since it contradicts fundamental Jewish principles. The current study focuses on the Jewish Ultra-Orthodox community in Israel which is characterized as a cultural enclave with minimal interaction with the secular world. Hence, it provides a unique and novel socio-cultural context to inquire how individuals with gambling disorder (GD) from this community make sense of gambling. Following constructivist grounded theory guidelines, 22 Ultra-Orthodox men with GD were interviewed using a purposeful sampling design. Sixteen Rabbis were also interviewed, illuminating the socio-cultural context of Halachic regulations and norms regarding gambling in this community. An abductive analysis of the data, interwoven with Bourdieu's concept of habitus, yielded an overarching theme that we dub as "sense for gambling," encompassing matrices of Ultra-Orthodox external (e.g., a conservative cultural structure with numerous prohibitions and life marked by poverty) and internal (e.g., feelings of loneliness, dissatisfaction, and deviance) dispositions imprinted onto the body, creating diverse embodied reactions (emotional and sensory) to gambling, and leading to developing GD. We recommend placing the body, as the locus of internalized dispositions, at the core of examination when researching pathways to GD. We propose that this intricate interplay between external and internal dispositions shapes the decision-making regarding gambling, thus mitigating individual responsibility for GD. [ABSTRACT FROM AUTHOR]

This study examined the psychometric properties of the Patient Health Questionnaire-4 (PHQ-4) as an ultra-brief screener of depression and anxiety in the Philippines during the COVID-19 outbreak. Data from 4,524 non-clinical community respondents aged 18-73 years old was collected online between March and July 2020. We evaluated the screener's factor structure, measurement invariance, and criterion-related validity using confirmatory factor analysis (CFA), multigroup CFA, and structural equation modeling (SEM), respectively. We also evaluated the accuracy of the PHQ-4 cut-off scores by comparing the them with the screeners' full scales (i.e., PHQ-9 and GAD-7). Using the cutoff scores of the screeners, we also estimated the prevalence rates of depression and anxiety. The PHQ-4 has good internal reliability (Cronbach's α = 0.82). The CFA results show that the two-factor model has an excellent model fit that is superior to the one-factor model. The two-factor model held through increasingly constrained multigroup CFA models across gender, age, and geographical location groups, demonstrating measurement invariance. The SEM model supported the PHQ-4's theoretical association to stress, negative affect, and positive affect, supporting the screener's criterion-related validity. In estimating prevalence rates, among those screened by the PHQ-4 cut-off scores for depression (n = 1,905, 42.11%) and anxiety (n = 1,853, 40.96%), 81.78% and 94.06% were consequently screened by the PHQ-9 and GAD-7, respectively. This study supports the reliability, validity, and measurement invariance of the PHQ-4 as an ultra-brief screener of depression and anxiety in a large community sample in Southeast Asia. The inclusion of ultra-brief screeners in COVID-19-related studies and other human disasters, especially among non-clinical samples in low- and middle-income countries, is relevant for the sustainable evaluation and monitoring of the severity mental health symptoms leading to timely and effective mental health service provision. [ABSTRACT FROM AUTHOR]

This paper explores the exceptional intercultural encounter between secular therapists and Ultra-Orthodox Jews in Israel, focusing on two key aspects. Firstly, it explores the distinctive attributes and conflicts inherent in treating Ultra-Orthodox individuals. On the one hand is the secular Israeli therapist, whose base is in Western philosophy that prioritizes individuality, cultural diversity, and tolerance of differences. On the other hand is the Haredi client, entrenched in values from Jewish tradition and religious principles that amplify solidarity and collectivism while rejecting prevalent secular culture. The existing sociopolitical climate in Israel often positions these two as potentially conflicting cultures. Secondly, the paper seeks to illuminate the uncommon dynamics of the minority-majority power balance within the therapeutic relationship. In contrast to prevalent literature in intercultural therapy, which typically frames the client as a representative of a disadvantaged minority and the therapist as a representative of a dominant majority, this article aims to unravel a nuanced power balance, where those in the minority perceive the dominant culture both as a threat to its way of life and as a despised entity, but paradoxically rely entirely on its financial support. This reveals a complex and intricate interplay of dominance and dependence, shaping a therapeutic relationship that defies conventional expectations. [ABSTRACT FROM AUTHOR]

We examine relationships among ultra-Orthodox Israeli Jews, their doctors, and rabbis when medical decisions are made. Analyzing excerpts from sixteen focus groups with 128 ultra-Orthodox Jews, we determine how their belief system affects their decisions about whom to trust and follow when the doctor's instructions contradict the rabbi's advice. We argue that the strict behaviors described here with regard to relations among doctors, rabbis, and patients, function as social capital that raises the status of ultra-Orthodox Jews as members of an exclusive club that balances health decisions with the social demand to obey their religious leaders. [ABSTRACT FROM AUTHOR]

This article focuses on experiences and perceptions of the Jewish ultra-Orthodox population in Israel—a religious minority—regarding premarital genetic testing. Semistructured interviews with 38 ultra-Orthodox individuals revealed four major themes. These themes reflect strong awareness of testing importance among Ashkenazi ultra-Orthodox, along with a high frequency of testing, while low awareness of testing importance was evident among Sephardi ultra-Orthodox along with a very low frequency of testing. The study's findings also indicate the central role that the Ashkenazi rabbis have in the routinization of the premarital genetic testing among their communities. Study limitations are discussed, and future research recommendations are provided. [ABSTRACT FROM AUTHOR]

Prison radicalization poses a significant and evolving threat in Bangladesh's correctional facilities. This research article delves into the conditions fostering radicalization, including corruption, overcrowding, violence, and the lack of essential amenities. Drawing on extensive analysis of secondary data and expert interviews, this article argues that these conducive conditions have transformed Bangladeshi prisons into breeding grounds for radical ideologies, allowing militants to establish networks and plan attacks within and beyond prison confines. This article also points out the transformation of prisoners, even those with minimal radical tendencies, into militant leaders, along with the shift of non‐radical individuals toward extremism. Moreover, it underscores the lack of de‐radicalization programs within the current prison system as a crucial gap in countering this escalating issue. Furthermore, the research identifies societal denial, limited post‐release opportunities, and mistreatment by security forces as factors exacerbating radicalization post‐incarceration. As such, this study emphasizes the urgent need for comprehensive strategies to address prison radicalization. Related Articles: Awan, Imran. 2012. "'I Am a Muslim Not an Extremist': How the Prevent Strategy Has Constructed a 'Suspect' Community." Politics & Policy 40(6): 1158–85. https://doi.org/10.1111/j.1747‐1346.2012.00397.x. Heinmiller, B. Timothy, Matthew A. Hennigar, and Sandra Kopec. 2017. "Degenerative Politics and Youth Criminal Justice Policy in Canada." Politics & Policy 45(3): 406–31. https://doi.org/10.1111/polp.12204. Spalek, Basia. 2010. "Community Policing, Trust, and Muslim Communities in Relation to 'New Terrorism.'" Politics & Policy 38(4): 789–815. https://doi.org/10.1111/j.1747‐1346.2010.00258.x. [ABSTRACT FROM AUTHOR]

The article focuses on the systemic injustices faced by formerly ultra-Orthodox parents, especially those who are LGBTQ+, in custody disputes over educational decision-making. It highlights the case of "Miriam," a lesbian mother who was forced out of her community and fought against a biased court system that often prioritizes religious adherence over a child's right to a secular education.

Ultra-orthodox Jews have a complex relationship with the internet. Many ultraorthodox indeed object to concepts of progress and modernity, but they do not reject internet use per se so long as they can filter its negative impacts such that the internet does not serve as a tool that might change them. The desire of the ultra-orthodox is to retain their traditional values versus the moral hazards involved in use of the internet while also ensuring their complete seclusion. As a rule, the ultra-orthodox (as well as other religious groups) relate to the internet as a tool with a significant hazardous capacity to destroy Jewish values, constituting a considerable moral danger. Therefore, they initially forbade any use of the internet within their community. But in time, some understood that considering the major technological advances it is not possible to completely disregard the internet, and they started using it for various purposes such as work, purchases, and even Torah lessons. At the same time, they restricted its use through various filtering systems. This article seeks to present the complex attitude of the ultra-orthodox to internet use in general (so no segmentations and statistics are noted) regarding different issues and how they deal with the problems, advantages, and disadvantages of internet use. [ABSTRACT FROM AUTHOR]

The Torah is central to Judaism. Jesus's relationship with it sparks conflict with Christianity. Some Jews think that Jesus violated the Torah, while some Christians believe that he sinlessly followed it. This clash escalated on 22 June 2023, when Ultra-Orthodox Jews protested a Messianic convention in Jerusalem. Social media videos and comments highlighted Jesus's purported Torah compliance, placing Matthew 5:17 at the center stage. The comments proved indicative of the gaps within the literature as neither determined all the unique Written and Oral Torahic/legal issues raised within the Gospels nor quantified the extent of Jesus's compliance. To address these gaps, this study employs artificial intelligence (LDA), statistics, and legal analysis and exegesis to determine Jesus's compliance with the Torah, Mishnah, Talmud, and Mishneh Torah. The findings show the Gospels' consensus: Mark, Luke, and John reflect that Jesus was non-Torah-compliant (14.80, 43.80, and 0.00%, respectively); Matthew states otherwise (70.80%). Overall, the study revealed that Jesus kept 79 of 162 Written and Oral Torah laws (48.80%). This study has significant implications for Christian doctrines, the definition(s) of sin, and the missionizing ethnoreligion members and serves as a case study that illustrates AI's impact on religious authority (i.e., clergy, scholarship, and doctrines). [ABSTRACT FROM AUTHOR]

The tendency for women, relative to men, to more strongly prefer mates with good financial prospects has been reliably documented across a variety of cultures. Malovicki-Yaffe et al. (2018) provided data to the contrary, demonstrating that Haredi women of the ultra-Orthodox community in Israel care little for a wealthy partner. They reported no significant sex difference in ratings of a partner's economic prospects, and a reversal for trait rankings, such that men rated a woman's earning capacity as more important than women did. These findings illustrate that status is culturally determined. The most conservative members of the ultra-Orthodox community in Israel endorse a sociocultural agreement in which women enter the workforce as the breadwinner to enable men to devote their time to religious pursuits. As a consequence, little power can be earned by men for their wealth, but is instead presumed to be conferred by their status as a religious scholar. Women's preferences follow suit, with a strong desire to acquire a highly intelligent and educated religious scholar as a mate. This sociocultural arrangement is still practiced within the ultra-Orthodox community, but recent shifts toward modernization in religious beliefs among some sects provide an opportunity to build on past research in three ways (1) replicate the reversed sex difference in mate preferences for economic prospects with a larger and more religiously varied sample (N = 1414 via an online Haredi Panel, Study 1), (2) examine whether the sex-reversed effect is weaker among those who have shifted to more modern religious beliefs (Study 1), and (3) validate the underlying assumptions made by past work with respect to how Haredi men and women earn power (N = 949 via online convenience sampling, Study 2). The results document a sex reversal in mate rankings and ratings for economic prospects, demonstrate that this effect is strongest among the most religiously conservative Haredi people, and confirm that men's strongest source of power in the ultra-Orthodox community is their role as a Torah scholar—eclipsing the impact of wealth. Additionally, we demonstrate the stability of men's preferences for a young and attractive partner, and explore whether women's role as an economic breadwinner translates into power in the home or community. [ABSTRACT FROM AUTHOR]

The ultra-Orthodox Jewish community is characterized by its strict religious observance and is a relatively self-secluding group existing as an enclave system. In the last few decades, a growing number of ultra-Orthodox Jews have pursued social work degrees. Social work is a profession that shares many of the ultra-Orthodox Jewish community's values, such as helping those who are in need. However, social work education and practice are also based on liberal-humanist approaches which may conflict with the community's adherence to the Jewish law (halacha). To overcome some of these obstacles, and in order to meet their unique needs, there are a few programs accredited by the Council on Social Work Education which are designed to teach social work to ultra-Orthodox Jews. We interviewed 21 graduates of such programs to learn about their experiences pursuing a master's in social work. The results of this study indicate that these programs are culturally sensitive to the ultra-Orthodox community due to their gender-segregated classes, in-house rabbi, respecting the Jewish calendar, and employing instructors who understand the needs of the community. We conclude with implications for future research and policy recommendations to assess the fidelity of these programs and whether they sacrifice essential values of social work. [ABSTRACT FROM AUTHOR]

This article is based on ethnographies in an occupational rehabilitation group for unemployed and underemployed Jewish ultra-Orthodox low socioeconomic status women in Israel. The ethnographies tracked the cross-cultural encounter between ultra-Orthodox women and an organization that uses neoliberal practices in its occupational rehabilitation. The findings revealed the implications of practices promoting autonomy and freedom to choose, psychologizing structural barriers, and simulating the occupational world in a group setting. They also demonstrated ultra-Orthodox women's agentic solutions for dealing with the discursive clash they experienced between the collectivist and neoliberal discourses. They used collectivization—familiar to them from their ultra-Orthodox culture—to respond to the demands for individualism and freedom to choose, which enabled them to proceed on their own terms. This article discusses intercultural encounters in the context of occupational rehabilitation for minority groups and the importance of designing culturally sensitive facilitation practices that include cultural translation. [ABSTRACT FROM AUTHOR]

Modern Orthodoxy is a sect of Judaism which aims to combine a high level of commitment to Jewish observance with immersion in modern society. Alumni of Modern Orthodox parochial high schools have varying degrees of commitment towards religion. This study was designed to better understand the factors that lead adolescents towards internalizing traditional Orthodox beliefs. Previous studies on religion in general are lacking in quality and depth, using superficial factors such as church attendance to attest to religious commitment. Studies on Modern Orthodox Jewish teens are limited in quantity, with very few studies published on this population. This study focused on 1341 students from 18 Modern Orthodox high schools in the United States using the JewBALE 2.0 to collect the data. The design evaluated the relationship between spirituality and self-esteem, spiritual struggle, religious homogeny between parents and adolescents, and gender. Factors such as mental health, positive Judaic studies experience, and relationships with Judaic studies teachers were examined as potential mediators. The data indicated that students with high levels of spirituality would also have high levels of self-esteem and religious homogeny with their parents, as well as high levels of agreement with the Orthodox communal norms. Positive relationships with teachers and experiences in Jewish studies classes mediated the otherwise negative relationship between spirituality and disagreement with communal norms. Females were more likely to have high levels of spirituality than males. This study is important for those who want to better understand the factors involved in helping students enrolled in Jewish Modern Orthodox high schools achieve high levels of spirituality. [ABSTRACT FROM AUTHOR]

Recent studies have illuminated the potential harms associated with ultra-processed foods, including poor mental health, aggression, and antisocial behavior. At the same time, the human gut microbiome has emerged as an important contributor to cognition and behavior, disrupting concepts of the biopsychosocial 'self' and raising questions related to free will. Since the microbiome is undeniably connected to dietary patterns and components, the topics of nutrition and microbes are of heightened interest to neuroscience and psychiatry. Research spanning epidemiology, mechanistic bench science, and human intervention trials has brought legitimacy to nutritional criminology and the idea that nutrition is of relevance to the criminal justice system. The individual and community-level relationships between nutrition and behavior are also salient to torts and the relatively new field of food crime—that which examines the vast harms, including grand-scale non-communicable diseases and behavioral outcomes, caused by the manufacturers, distributors, and marketers of ultra-processed food products. Here in this essay, we will synthesize various strands of research, reflecting this emergent science, using a notable case that straddled both neurolaw and food crime, Huberty v. McDonald's (1987). It is our contention that the legalome—microbiome and omics science applied in neurolaw and forensics—will play an increasing role in 21st-century courtroom discourse, policy, and decision-making. [ABSTRACT FROM AUTHOR]

Objective: The purpose of this study was to explore the parenting beliefs of large ultra‐orthodox families living in Israel within the context of religion, culture, and large family size. Background: The ultra‐orthodox community in Israel represents a growing and insular population. Little research has been done exploring the nature of parenting beliefs in this community. In particular, the opinions of children on this topic have been neglected in the literature. Method: A qualitative design using semistructured interviews was used as the primary research instrument. The study sample consisted of 25 individuals from five ultra‐orthodox families. All members of the family above age 10 were interviewed. Results: Parents focused on the individuality of their children and made efforts to provide individualized attention to them. These intentions existed alongside a strong emphasis from both parents and children on hierarchy and respect for elders. These beliefs were identified as "Torah values" and were understood to originate within a religious framework with divine origin. Conclusion: Clinical and research implications of the findings are discussed. Participants supported a framework that emphasized the Euro‐American parenting values of individuality and support but did not include democratic elements of child–parent interaction. Instead, hierarchical beliefs that reinforced family hierarchy and obedience from children predominated. Implications: In ultra‐orthodox households in Israel, firm boundaries and strict hierarchy should not be associated with low levels of warmth and attunement. A lack of tolerance for difference is not necessarily an indication of an absence of appreciation of individuality. [ABSTRACT FROM AUTHOR]

AbstractThe purpose of this study is to examine minority communities’ behavior and practice in Israel during the Covid-19 pandemic (2020–2021) using Smelser’s model for collective behavior. The paper uses formal documents of Israeli state institutions and media reports and concentrates on two minority groups: Ultra-Orthodox Jews (13% of the population) and Arabs (21%). These two populations constitute minority groups with similarities in aspects such as tradition and language that are unique to each. Both communities also suffered from high morbidity rates compared to the general population. The main conclusions of the study are: (1) Ultra-Orthodox Jews disregarded official decrees and obeyed only the religious leadership; (2) the Arab population distrusted the official establishment and its instructions for two major reasons: longstanding neglect of the health system in Arab localities and frequent policy changes during the pandemic; (3) both groups maintained their patterns of collective behavior despite formal instructions to avoid it during the pandemic; and (4) the state failed to provide both communities with updated information during the pandemic, which increased both groups’ distrust of the formal state instructions. This dysfunctioning was a spark event for further disobeying of both communities.

Background: Attention Deficit Hyperactivity Disorder (ADHD) is a common neuro-developmental health condition in children and adolescents, in which its associated behavior manifestations are known to negatively affect members of the family unit, especially mothers. Ultra-orthodox Jewish (UOJ) community is growing globally and mothers of children with ADHD in this community are potentially at risk for negative health outcomes. As the UOJ community is culturally conservative, maintaining a distinct separation from outside influences, they often avoid utilizing public mental health services due to stigma and a lack of culturally sensitive treatments. Thus, this study aimed to develop a theory-driven and culturally appropriate psychological health promotion intervention for these mothers using the Intervention Mapping protocol. Methods: A mixed-method design was used. Qualitative content analysis was performed on four focus groups (n=25). Additionally, descriptive statistics including the content validity index was used to measure feedback regarding the developed intervention protocol's relevance, effectiveness, and appropriateness Theoretical models for behavior change, including the Behavior Change Wheel's COM-B system and the Theoretical Domains Framework, and literature on ADHD in the general population and the ultra-orthodox community were integrated in the process. Intervention components were systematically derived from findings. Results: Key determinants of health behavior change were identified, resulting in formulating intervention objectives addressing stigma reduction surrounding ADHD, increasing knowledge about the ADHD condition and treatment, awareness of the school systems' capabilities in meeting the ADHD child's needs, enhancing mothers' advocacy skills, and maternal self-care. Intervention? strategies included a group setting, providing information on health consequences, social support, re-attribution, active learning, goal setting, and promoting an identity associated with the desired behavior change. Mothers' quantitative feedback confirmed the overall relevance, effectiveness, and appropriateness of the interventions' content (CVIavg=.86,.85,.87). Conclusions: Intervention Mapping facilitated the development of a culturally sensitive psychological health promotion intervention for ultra-orthodox Jewish mothers of children with ADHD. Further research is warranted to assess intervention feasibility and effectiveness. [ABSTRACT FROM AUTHOR]

The Covid-19 pandemic has ushered in new behaviors and digital practices. This study explores how digital media has advanced safer behavior among ultra-Orthodox Israeli adults during the pandemic in authoritarian societies. We explored the level of adherence to government-issued health guidelines during the Covid-19 pandemic by conducting a public opinion survey among a representative sample of ultra-Orthodox Israeli adults (N = 500) during the second Covid-19 wave (Autumn 2020). The results show that digital media usage significantly contributes to higher levels of adherence to health guidelines. This offers new insight into the field of new media research, revealing the significant role of digital media in promoting safer behavior in times of emergency in authoritarian communities, possibly because it bypasses Internet censorship and disinformation. It also emphasizes the need for adapting risk communication to the media habits and cultural beliefs of different social groups, in turn contributing to well-being and life itself. [ABSTRACT FROM AUTHOR]

In the ultra-Orthodox Jewish tradition, there are different types of schools for men and women, providing education for their varying social and religious roles. This difference is particularly visible in the religious education curricula. Until 1917, the religious education that women were able to receive, albeit to a lesser extent than the religious education received by men, was not systematised. In the late nineteenth century, the rapidly growing interest in the secular world among girls was mainly characterised by the lack of religious education for Jewish girls, and Sarah Schenirer (1883-1935) found it necessary to open religious schools for Jewish girls as a solution. With this initiative, Schenirer called for change in an anti-innovationist culture and aimed to help Ultra-Orthodox girls retain their Jewish identity and remain connected to the community. To this end, Schenirer founded the first Bais Yaakov school in 1917, and within a few years the school grew rapidly into an extensive “network of schools” across Europe, and became known as the Bais Yaakov movement. This initiative acted as the domino that initiated the change in the addressee profile of religious education within the anti-innovationist Ultra-Orthodox Judaism. In this respect, knowing Sarah Schenirer is key to analysing how Bais Yaakov legitimised itself within Ultra-Orthodox Judaism and how this innovation in girls’ education found a foundation within a tradition that seemed to lack the necessary resources and support. Considering that there are not enough studies on religious education in Ultra-Orthodox Judaism in Turkey, we believe that this study on the educational activities of Bais Yaakov will contribute to the field of history of religions. [ABSTRACT FROM AUTHOR]

This article analyses the experiences of Dutch women who became Jewish via a giyur process. While the past decade has seen an increased interest in the ethnographic study of women's conversion, little is known about the process of giyur from a gender and everyday perspective, which is what this article focuses on. This is based on ethnographic research and interviews with 20 (Orthodox and non-Orthodox) converts. The main focus of this article is on the negotiations of gender and power in the process of giyur. The role of gender difference seemed to be one of the most important experienced differences between Orthodox and Liberal/Progressive forms of Jewish life. Not only is there an impact in the decision to join one or another community, but notions of gender and sexuality also influence the whole process of giyur, from first attraction to continued learning, implementation, and practicing of a "Jewish life." Women have to deal with the power of the rabbinic court, who eventually can decide whether a candidate is allowed to become Jewish. However, questions of authority and individual choice played a role in different gendered areas as well: the position of women in the synagogue, reflections on the impact of relationships and the implementation of certain commandments in their everyday lives. Analysing these dynamics offers insight into the intersections of gender, power and conversion, as well as the role of gender in contemporary Jewry. [ABSTRACT FROM AUTHOR]

The article discusses the 2023 Marshall Sklare Award, which is presented annually to a senior scholar who has made significant contributions to the social scientific study of Jewry. In 2023, the award was given to two scholars, Bethamie Horowitz and Ira M. Sheskin, who represent different subfields and methodological approaches in the study of contemporary Jewry. The article includes their award addresses and responses from colleagues. Additionally, the article introduces six original research articles on topics such as Jewish education, immigration, and gender dynamics. The article also includes book reviews and other regular features. [Extracted from the article]

Since the 1970s, there has been an 'orthodoxization' of Judaism worldwide, particularly in France, the United Kingdom, the United States and Israel. This movement is primarily driven by young people. However, until now, studies have not sufficiently addressed the conjunction of globalization, youth and religion in this evolution. This article examines the globalization of an Orthodox Jewish movement, the Lubavitch movement. How does it include youth in a globalization strategy? What are the effects on their religious practice? This faith-based NGO is an important vector of 'orthodoxization' among young people. It invests in youth as a priority, in particular through a specific educational system: it aims to encourage integration into the Lubavitch community, through a standardized orthodox training. But within the movement, young people are also agents: they promote a globalized Jewish orthodoxy. [ABSTRACT FROM AUTHOR]

Many religious disaffiliates, similar to immigrants, experience health vulnerabilities. Yet, few studies address their ability to access the healthcare system. This article contributes to filling this void by examining the case of Israeli Jewish ultra-Orthodox disaffiliates. The study analyzes the barriers that hinder these disaffiliates' access to the healthcare system, adversely affecting their well-being. This research is based on 36 in-depth, semi-structured interviews with ultra-Orthodox disaffiliates, analyzed using qualitative thematic analysis. Six barriers were identified: lack of health-related education and knowledge of the healthcare system, poverty and structural determinants of health, lack of respect for authority, communication gaps, lack of belonging, and stigmas, particularly in mental health. We recommend training healthcare providers and students to better understand and address these barriers and disaffiliates' unique needs when providing care for them. Specifically, we suggest incorporating this overlooked subject in the frameworks of cultural competency and structural competency, encouraging collaboration between healthcare practitioners and religious disaffiliates to promote equitable and inclusive policies. Implications for community organizations include offering courses, simulations, peer guidance, and consultation for disaffiliates on health-related issues, as well as engaging disaffiliates in self-advocacy. We propose that this study is relevant to disaffiliates from varied insular, high-tension religious communities worldwide. [ABSTRACT FROM AUTHOR]

Prior research into the socialization of religious values between religious parents and their children indicates that, in homogeneous religious family groups, there are similarities between the religious values of religious parents and those of their children. Research further shows that, in religious-secular heterogeneous family groups, there is a significant distance between the religious parent and their teenagers in terms of religious values. The purpose of this study is to explore the transmission of religious values in homogeneous Modern-Orthodox family groups and in heterogeneous Modern-Orthodox-secular family groups in Israel. Results of the study show that religious distance in values is not dependent on the family type (homogeneous/heterogeneous). However, it appears that, when the transmitter of religious values is a religious parent in both homogeneous and heterogeneous religious and religious-secular family groups, there is a distance in the socialization of religious values between religious parent and their children. Moreover, the study proposes that the effect sizes are smaller in the parent-child religious distance of values in homogeneous Modern-Orthodox family groups in comparison to the parent child religious distance of values in heterogeneous Modern-Orthodox- secular family groups. This study provides support for recent research, suggesting that the transmission of religiosity from parents to their children might function as a mechanism of secularization. [ABSTRACT FROM AUTHOR]

The Covid-19 pandemic has disrupted relationships between religious communities and the state. Churches, religious authorities, and believers have been obligated to modify key activities (prayer, ceremonies) and weigh their religious identity against state prohibitions. Accordingly, we ask how members of a reclusive religious community negotiated and performed their identity under a prolonged emergency. We analyse intra-communal discourse concerning the state's social distancing regulations during Covid-19 outbreaks and lockdowns that occurred in closed groups in messaging apps. Specifically, this research case-studies Jewish ultra-Orthodox communities in Israel (Haredim). Extensive analysis of over 2,000 WhatsApp and Telegram posts in 35 ultra-Orthodox groups over a two-year period indicates that participants constantly sought to affirm their primary, dominant, communal identity. While efforts to integrate adherence to state prohibitions into this primary identity were evident, these efforts were well accepted only when justifying them via affirmation of the communal identity – superseding medical, political, and practical concerns. The findings advance understanding of minority groups' attitudes towards state directives and illuminate contemporary pathways of identity dynamics in online social networks. The findings may also be applicable in a broader sense to the study of discourse dynamics in echo chambers and filter bubbles. [ABSTRACT FROM AUTHOR]

The Ultra-Orthodox community in Israel is characterized by close everyday contact and a strong sense of community. While the COVID-19 pandemic has resulted in global uncertainty, fear, and fatalities, this group was particularly affected by the pandemic. Accordingly, the current study examines whether subjective nearness-to-death was associated with increased COVID-19 concerns, and whether Israeli identity and sense of community moderate this association. Data were gathered from 255 Israeli Ultra-Orthodox Jews, and results yielded a significant link between subjective nearness-to-death and COVID-19 worries, moderated by both moderators. Results are discussed in line with terror management theory, and theoretical/practical implications are suggested. [ABSTRACT FROM AUTHOR]

The study aimed to investigate stigma toward women with serious mental illness (SMI) within the Jewish Ultraorthodox community. It explored the impact of target motherhood, observers' parenthood, and psychological-flexibility on stigma. 150 participants were presented with a vignette depicting a woman with\without SMI and as mothers\non-mothers, then surveyed for their attitudes and social distance. High levels of stigma were found toward women with SMI regardless of their motherhood status. Interestingly, observers' parenthood correlated with increased social distance, and high psychological flexibility was linked to lower stigma. A third-level interaction was found in which there was a moderating effect of psychological flexibility on the interaction between target person's motherhood, target person's SMI, and stigma. The study highlights the need for culturally sensitive approaches and emphasises the significance of considering parenthood and psychological flexibility in combating stigma toward individuals with SMI in collectivistic religious societies like the Jewish Ultraorthodox community. [ABSTRACT FROM AUTHOR]

The following study takes its cue from a body of literature that seeks to challenge the academic discourse on "religion" as transcendent, irreducible, and unique – sui generis. Naturally, a sui generis conception of religion also views religion's objects through a lens of transcendence and divine authority. These objects possess immense meaning potential and act as social mediators in particular social contexts. In both ancient and modern times, early Christian manuscripts are examples of such religious objects. They are evidence of the literary practices of early Christians and are windows into their social contexts, reflecting how these believers navigated their socio-cultural realities. Modern scholars often use these manuscripts as evidence to postulate the existence of homogeneous Christian communities who created these texts for their theological upliftment. However, are such postulations supported by the material evidence? This paper examines one case study where 72 has been propped up as a witness to the presence of a coherent unified proto-orthodox Christian community in the fourth century CE in Egypt. The following research concludes that extant evidence points to a socio-religious context in Egypt during this period that was remarkably complex; as such, the existence of such a community cannot be supported. [ABSTRACT FROM AUTHOR]

The article explores the reactions of the Haredi society in Israel to the recent Israel-Hamas war and the potential for change and integration within the community. It discusses the tensions between conservative forces and pockets of change within the Haredi community, as well as the impact of the war on their views on military conscription and their relationship with the state. The article emphasizes the religious and cultural context of the Haredi community and highlights the organized efforts to continue educational activities and the spontaneous initiatives to support soldiers and affected families. However, it remains uncertain whether these actions will lead to significant changes or a softening of boundaries within the Haredi society. [Extracted from the article]

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This paper explores the exceptional intercultural encounter between secular therapists and Ultra-Orthodox Jews in Israel, focusing on two key aspects. Firstly, it explores the distinctive attributes and conflicts inherent in treating Ultra-Orthodox individuals. On the one hand is the secular Israeli therapist, whose base is in Western philosophy that prioritizes individuality, cultural diversity, and tolerance of differences. On the other hand is the Haredi client, entrenched in values from Jewish tradition and religious principles that amplify solidarity and collectivism while rejecting prevalent secular culture. The existing socio-political climate in Israel often positions these two as potentially conflicting cultures. Secondly, the paper seeks to illuminate the uncommon dynamics of the minority-majority power balance within the therapeutic relationship. In contrast to prevalent literature in intercultural therapy, which typically frames the client as a representative of a disadvantaged minority and the therapist as a representative of a dominant majority, this article aims to unravel a nuanced power balance, where those in the minority perceive the dominant culture both as a threat to its way of life and as a despised entity, but paradoxically rely entirely on its financial support. This reveals a complex and intricate interplay of dominance and dependence, shaping a therapeutic relationship that defies conventional expectations.

This document is a list of books that have been received by the journal Contemporary Jewry. The list includes a variety of topics related to Jewish culture, history, and contemporary issues. Some of the books explore subjects such as antisemitism, Jewish rituals, Jewish politics, disability, pandemics, Zionism, and Jewish feminism. The books come from a range of publishers and cover a wide range of perspectives and viewpoints. [Extracted from the article]

This article, titled "Dynamics of Identities: Jewish Communities in Africa and Their Diaspora," explores the Jewish communities in Africa and their diaspora. It discusses the ancient Jewish traditions and rich cultural heritage of these communities, as well as their integration into the broader Jewish and general history of Africa. The research presented in the article focuses on various aspects of Jewish identity, including tradition and modernity, education, holidays and customs, religious organizations, and more. The article also includes specific case studies on Jewish communities in Ethiopia, Algeria, Morocco, South Africa, and Israel. [Extracted from the article]