The “Jewish Knight” of Slobodka honor culture and the image of the body in an Ultra-Orthodox Jewish context

Scholarship on Ultra-Orthodox Jewish thought has traditionally assumed that the views of these communities derive from a struggle against the Jewish Enlightenment and Zionism, as well as against any values they identify as “modern.” This article challenges that assumption. Beginning with an examination of Ultra-Orthodox sources that present an image of the religious leader as the “ideal Jew,” the author then focuses on sources concerning the founder of the Slobodka Yeshiva in Lithuania. This rabbi intended his students to internalize “modern” norms found in the European honor culture of his time, while translating them into the language of Jewish Ultra-Orthodoxy. The author chooses to present his argument by tracing the image of the body in the Slobodka method, since it is precisely through the nexus of the body that Ultra-Orthodox Judaism was segregated from general European society and culture.     

Mobility and marriage in two medieval Jewish societies

A significant characteristic of pre-modern Jewish life in both the Muslim and Christian realms is geographic mobility. There has been little specific scholarly work on Jewish women and geographic mobility but the available primary sources show that women traveled frequently and for a variety of reasons. This essay focuses on women’s mobility and particularly their migrations due to marriage in both Muslim and Christian milieus. It poses questions about how medieval Jewish communities balanced values of family propinquity versus economic interests. Marriage contracts and letters from the Cairo Genizah demonstrate that marriages over significant distances to cement mercantile or intellectual alliances were not uncommon. Genizah writings also reveal that indigent women were frequent travelers, seeking runaway husbands and financial support. Rabbinic responsa literature of the tenth to thirteenth centuries from France and Germany shows that Jewish women’s mobility in Ashkenaz, both for marriage and for business, was generally within a more limited region. In this society, families tended to move as a group and women often preferred migrating with their parents rather than remaining with a husband. The far more frequent long distance marriages among Jewish women in the Muslim world reflect a more developed system of far-flung scholarly contacts and economic alliances. Similarly, the much larger Jewish population in Islamic realms also meant that there were more women from elite families and more indigent abandoned wives, the two groups particularly likely to travel due to marital prospects and marital woes.     

The Image of the Male Body in Lithuanian Ultra-Orthodox Thought in Israel and Corresponding Strategies for Forging an A-feminine Public Sphere

This article deals with the increasingly severe attitude in Jewish Ultra-Orthodox society in the State of Israel regarding the relationship between the sexes. I seek to trace the philosophical roots of this attitude, as a product of existential thinking within the male contingent of the Ultra-Orthodox (Lithuanian) world itself, and I propose that the growing separation between the sexes is a direct result of rabbinic efforts to re-structure this world from within. The image of the Ultra-Orthodox public sphere is considered to be an exact reflection of the male individual and the way of life that is required of him. Ultra-Orthodox thought requires men to stop the flow of life, causing a ‘disconnect’ between the reflective self and the world in which the self exists as an object without reflexivity. According to Ultra-Orthodox thought, inability and failure to live all of life as reflective are linked to the human person as an ‘embodied being’. I explain the Ultra-Orthodox solution to the ‘problem of the body’ and how it influences the structure of the yeshiva as a ‘safe haven’. This mode of dealing with the body entails the exclusion of femininity from male life in the yeshiva context and is also increasingly reflected in the public domain. In recent years, Ultra-Orthodox rabbis have designed the public sphere using the model of the yeshiva as a space that is a-feminine. This is supported by readings from new Ultra-Orthodox Musar writings, directed to men, which deal with women’s sexuality and create a new definition of modesty.     

Stigma of mental illness,religious change,and explanatory models of mental illness among Jewish patients at a mental-health clinic in North Jerusalem

During 3 months in 2004, 38 recent referrals to a Community Mental Health Clinic in North Jerusalem, a substantially Ultra-Orthodox Jewish neighborhood, were evaluated by the Explanatory Model Interview Catalogue. This questionnaire, which includes a 13-item scale measuring stigma towards mental illness, was adapted and translated into Hebrew. Patients with a more religious upbringing expressed a greater sense of stigma towards mental illness; however, patients who now had a more religious affiliation did not. The 14 patients who had experienced a religious change toward a more religious affiliation reported a lower level of stigma than the 24 non-returnees. Even when controlling for religious upbringing, the partial correlation between stigma score and religious change was significant. Stigma was lower among younger but not older returnees. Findings from this study support the hypothesis that a stigma of mental illness may be a deterrent to the use of a public mental-health clinic for religious Jews in Israel. Ultra-Orthodox Jewish patients (especially non-Hasidic) used a nonreligious explanatory model (perception and understanding) of mental illness more often than a religious explanatory model. This last finding could reflect a shift in the Ultra-Orthodox Jewish communities from a religious to a more medical and psychological explanatory model.     

Gender and the prerogatives of dating and marriage: An experimental assessment of a sample of college students

Experimental data were used to study the amount of support men and women have to pursue nonsexual and sexual activities without their partner in the contexts of dating and marriage. Attention was also focused on whether a partner's independent behavior would be seen as less acceptable in marriage than in dating. The results showed that marriage did reduce a partner's right to engage in outside involvements. However, only males saw marriage as more restrictive than dating. Moreover, these restrictions were not directed at women primarily, but were directed at both male and female target persons. Where differences were found between male and female prerogatives in marriage and dating, they appeared to favor females, providing evidence that among college students some of the structures associated with intimate relationships supported women's interests over men's.Thanks go to Barry Markovsky and Lorraine Dorfman for their helpful comments.     

The Care of the Ultra-Orthodox Jewish Patient

The Ultra-Orthodox Jewish community embraces a system of values and a rigorous behavioral code that are deeply rooted in religious tradition and history. Here we describe some of the unique challenges that stem from the encounter between modern medical practice and the Ultra-Orthodox world. Through examples of clinical and ethical scenarios ranging from prenatal care to end-of-life decisions, we illustrate problems related to observance of age-old practices in a modern hospital setting, balancing acceptance of Divine will with standard risk assessment, reconciliation of patient autonomy with deference to rabbinic authority and fear of stigma associated with mental illness in a traditional society. We also offer a generalizable model where inquiry precedes pre-formulated judgment to help clinicians provide enhanced care for this population.     

Differences between Jewish–Israeli and Arab–Israeli college students in attitudes toward date selection and sex relations: A research note

Jewish and Arab–Moslem students attending an Israeli college were compared for their date selection criteria and their attitudes toward sexual relations. Questionnaires were completed by 214 Jews and 162 Arabs. Seventy percent of the respondents in both groups were women. Jews (more than Arabs) and males (more than females) showed a greater tendency to mention physical appearance as a selection criterion. In both ethnic groups, women thought that a longer dating period is needed before having sex. However, Jewish females did not differ from Jewish males in their vision of the appropriate age to start having sex, whereas Arab men and women did differ. The findings indicate that Israeli–Arab college students are considerably more traditional than Jewish students in their attitudes toward sex and dating and that the gender differences among Arabs are larger. The results are controlled for religiosity, family status, and financial status.     

A qualitative analysis of contemporary ultra-orthodox rabbinical perspectives on scrupulosity

Scrupulosity is a religiously themed sub-type of obsessive-compulsive disorder. Religious individuals with scrupulosity tend to first turn to clergy for assistance rather than to mental health professionals. This is particularly relevant for Ultra-Orthodox Jewish patients, whose rabbis arbitrate a wide variety of life issues. In the current qualitative study, 15 Ultra-Orthodox rabbis were interviewed regarding their views on scrupulosity and their responses were analysed via grounded theory and thematic networks theory. All rabbis were familiar with scrupulosity and distinguished it from normative behaviors. Their conceptualizations regarding etiology were mostly psychological in nature, as opposed to religious or spiritual. Rabbis were generally supportive of psychology as a professional field and open to collaborating with therapists, although some controversies were raised. Given their isolated lifestyle, these findings are somewhat surprising and encouraging. Results suggest collaboration with Ultra-Orthodox rabbis can be fruitful and at times essential when dealing with scrupulosity.     

Division of the Dowry on the Death of the Daughter: An Instance in the Negotiation of Laws and Jewish Customs in Early Modern Tuscany

Tuscan notarial acts permit the exploration of the often elusive relationship of Jewish practice, Jewish law and the corresponding laws of the state. One issue in early modern Italian Jewish marriage negotiations was the eventual disposition of the dowry of a childless wife who predeceased her husband. Jewish law on the succession of the childless woman was complicated by traditional or regional customs and communal ordinances. Moreover, in sixteenth-century Tuscany there was no official code, court or arbiter of Jewish law. Nonetheless, Christian notaries who wrote pre-nuptial stipulations or pacts for Jews worked with the assumption that Jews were allowed to live according to their own law. This essay argues that individual Jews used to advantage the state's assumption that they could follow Jewish law (despite the absence of any universally-acknowledged or applicable law on this specific subject) by employing notaries to write contracts in disregard of both local statutes and well-known Jewish customs. In the second part of this essay I locate the stipulations in the Jewish marriage system and suggest that the process of negotiation over the fate of the dowry was integrally related to the system's emphasis – in contrast to that of contemporary Christians – on universal marriage and procreation.     

Ethnic identity and interethnic dating in Portuguese young adults

Forty undergraduate Rutgers-Newark students (21 women and 19 men) of Portuguese descent, aged 18 to 28, participated in a study on identity com-mitment and attitudes toward interethnic dating. High commitment to a Portuguese identity was associated with a collectivist orientation and with having a social network densely populated with Portuguese people. High personal concern with the ethnicity of one's dating partner was positively correlated with commitment to a Portuguese identity, and with having a social network densely populated with Portuguese people. High importance placed on parents' opinions about the ethnicity of dating and marriage partners was associated with a collectivist orientation. For women but not men, commitment was associated with high concern with one's partner's ethnicity. Results are discussed in terms of gender and the development of commitment to an ethnic identity.     

Mixed-Race Women

Abstract

Within the last two decades, researchers have found that the majority of mixed-race individuals are psychologically healthy, experience similar life events as other people of color, and encounter additional discrimination and stresses due to their mixed-race status. The experiences of mixed-race women differ from mixed-race men along severaldimensions: belonging and acceptance, physical appearance, cultural stereotypes, ethnic identity, power and guilt, and dating and marriage. It is important for mental health practitioners to understand how these experiences affect a mixed-race woman's life.     

Gender differences in power and self-disclosure in dating and married couples

The relationship between power and self-disclosure was studied for 20 dating and 20 married couples. Power and self-disclosure scales (of feelings and of accomplishments) were constructed and administered individually. We hypothesized that: (1) Women disclose more about feelings than men. (2) Men disclose more about accomplishments than women. (3) Power is positively correlated with disclosure of accomplishments. (4) Power is negatively correlated with disclosure of feelings and weaknesses. (5) Dating men are more powerful than dating women, but there are no gender differences in power in marriage. Hypotheses 1,3, and 5 were supported. Hypotheses 2 and 4 were rejected. Our findings revealed that there were no differences in power or disclosure of accomplishments between men and women for the total group. However, a significant interaction was found between gender and marital status for power. Dating men had more power than dating women, but married women had more power than married men. Last, women disclosed more feelings than men across both groups.     

Identity Change Among Ethno-Religious Border Crossers: The Case of the Former Amish

The present study explores identity among the former Amish. While sociologists of religion have long been interested in religious identity, there has been less attention to religious identities among those who cross religious borders. Much of the literature suggests that individuals abandon former religious identities, including ethno-religious ones, when they join a new religious denomination (e.g., Sandomirsky and Wilson in Soc Forces 68:1211–1229, 1990; Sherkat and Wilson in Soc Forces 73:993–1026, 1995). While scholarship on the Jewish case challenges this assumption (e.g., Phillips and Kelner in Soc Relig 67:507–524, 2006; Sharot in Contemp Jew 18:25–43, 1997), research on other religious groups has largely overlooked these insights. This study extend insights from the Jewish case by examining holdover identities among the former Amish and comparing them with the former Ultra-Orthodox Jewish case, making use of Davidman’s (Becoming un-orthodox: stories of ex-Hasidic Jews, Oxford University Press, New York, 2014) research. Analysis of in-depth interviews with 59 former Amish adults reveals that, while those who have left the Amish no longer define themselves as religiously Amish, they do not abandon their Amish identities entirely. Instead, they reconstruct the meanings of their Amishness in varied ways in their non-Amish contexts. Comparison of these patterns with former Ultra-Orthodox Jews illuminates contextual factors, including the Amish practice of adult baptism and differing normative conceptions of Amish and Jewish identities, that contribute to variation in holdover identities across these cases. Altogether, these results suggest that ethno-religious identities are not mutually exclusive of other denominational identities and support the conceptualization of religious identities as complex, multilayered, and constructed in particular contexts in interaction with existing notions about religious groups.     

Offline: The possible effects of Internet-related behavior on work values,expectations, & behavior among Ultra-Orthodox millennials

ABSTRACT

This work examines differences in the work-related values, expectations, and behaviors between millennials who are significant users of technology and social media, and those who are not. We delineate the development of millennial behavior using a unique group of millennials, those in the Ultra-Orthodox Jewish (known as “Haredi”) community in Israel. Due to religious and community norms, many Haredi millennials were shielded from digital technology, and particularly the Internet and the various technologies associated with it, such as text messaging and social media. Those who were raised and remained in Haredi communities did not encounter the Internet with any regularity as children. Many as adults are still unfamiliar with social media. Thus, this community presents a unique natural experiment, comparing Haredi millennials who are immersed in social media with those who are not.     

Bridging the Divide

Abstract

Women who consider themselves traditional or conservative in the context of religious practice often experience tremendous conflicts regarding the integration of same-sex emotional and sexual feelings with their religion and spirituality. Current religious teachings about homosexuality make this combination difficult as only heterosexual sexuality within marriage is permitted in most orthodox faiths. Further, the way that spirituality and sexuality are conceptualized as opposing dichotomous categories (e.g., body vs. soul) presents women with a framework where integration does not seem possible. Observant women who come to psychotherapy often experience tremendous distress, guilt, depression, and even suicidality due to the conflict between their sexual feelings and religious doctrine. Relieving the distress, and resolving the conflicts while honoring the emotional complexity of sexual feelings, spirituality, and religious orthodoxy can present tremendous dilemmas for the practitioner as well as the client. Using the example of psychotherapy of an Orthodox Jewish woman who integrated same-sex desire into her life, this article describes psychotherapy process and alternative ways of viewing spirituality and sexuality that permit possible resolutions for clients.     

Rehabilitative Beit Midrash as a means for advancing the community integration of Ultra Orthodox Jewish persons with severe mental illness

ABSTRACT

Religious Jews with severe mental illness often encounter barriers to involvement in religious activities in their community affecting their ability to become integrated into their community. Therefore, a study was conducted in Israel examining the contribution to community integration through a programme providing religious persons with mental illness an opportunity to participate in religious studies. An A-B research design was implemented among 42 Ultra-Orthodox Jewish persons with severe mental illness utilising a culturally-oriented structured instrument. The study showed that the opportunity for involvement in religious studies could advance the participants’ sense of social interaction in their community as well as their sense of psychological integration with other religious people. It also strengthened their confidence in their ability to further get involved in religious studies in the community. Rehabilitation services providing persons with severe mental illness an opportunity for involvement in religious studies can act as a springboard for advancing their community integration.     

Asian cultural values gap, cognitive flexibility, coping strategies, and parent-child conflicts among Korean Americans

The study examined Korean American college students' perceived Asian cultural values gap between themselves and their parents, cognitive flexibility, and coping strategies. The relationships between these factors were studied with the intensities and types of parent-child conflicts. The results indicated that the participants adhered less strongly to Asian values than their parents. When faced with conflicts, the participants reported using problem solving coping strategy to the greatest extent, followed by social support coping strategy, and then avoidance coping strategy. Simultaneous regression analyses revealed a positive relationship between the participant-perceived parent-child values gap and the intensity of conflicts, particularly in the area of dating and marriage. There were inverse relationships between cognitive flexibility and the intensity of conflicts, specifically in the area of dating and marriage. A positive relationship was observed between the use of social support coping strategy and intensity of conflicts. Hierarchical regression analyses revealed a significant interaction effect in which participant-perceived parent-child values gap and cognitive flexibility were related to increased frequency of dating and marriage conflicts.     

Violence in close relationships--development of a research area: comment on Archer (2000)

A brief history of empirical research on violence in close relationships is presented. Assumptions of and conclusions made by feminist researchers about the problems of battered wives are reviewed. It is argued that their focus on marital violence as a form of aggression against women by men and their concern for severely beaten wives may have caused them to ignore high levels of female violence in marriage and dating. J. Archer's (2000) meta-analysis of studies of marital and dating violence showed that both sexes display violence in these relationships, although women are more likely to be injured. An expansion of Archer's definition of heterosexual violence (or violence in close relationships) to include sexual aggression and stalking is suggested. Reasons for relatively high levels of female violence in close relationships relative to violence toward strangers are briefly discussed. It is argued that more attention needs to be given to male victims of violence from their partners.     

Goal Orientations and Tendency to Neutralize Academic Cheating: An Ecological Perspective

This study examined the phenomenon of academic cheating while focusing on the unique and interactive effects of sociocultural variables on academic motivation, goal orientation and self-efficacy perception of 221 Muslim and Jewish female students. A mixed quantitative and qualitative research design with Multivariate-Analysis of Covariance, Step-wise Discriminant Function Analysis, Path Analysis and semi-structured interviews have been used to clarify the data obtained in various scales. Path Analysis indicated that the main factor predicting the tendency to neutralize academic cheating was the performance goal of pleasing parents mediated by extrinsic motivation. Further analysis showed between-ethnic-groups differences with Muslim students being more extrinsically motivated by the performance goal of pleasing the parents. Content analysis of the interviews conducted with 22 students showed that, in contrast to the Jewish students?? individualistic perspective, Muslim students' collective perspective put them under tremendous pressure to succeed due to the rippling effect of success on all spheres of life e.g., family??s honor, community standing, and future marriage prospects.     

Issues in the psychopharmacologic assessment and treatment of the orthodox Jewish patient

As with members of other cultural and religious groups, patients within the Orthodox Jewish community present with their own distinct clinical psychiatric issues related to their unique beliefs and practices. This article reviews the existing literature and anecdotal experience on the psychopharmacologic assessment and treatment of Orthodox Jewish patients. Specific aspects examined include this group's perceived intense stigma in receiving treatment, the priority this community places on cognitive functioning, and how the influence of Jewish laws on marriage and sexual practices impacts one's treatment decisions. The relevance of Jewish dietary laws, the Sabbath, and the community's interest in alternative treatments are also discussed. The limited ethno-psychopharmacology research related to Orthodox Jewish psychiatric patients is reviewed. We conclude that understanding issues such as these is critical if one is going to work within this cultural system in order to successfully address their mental health issues. However, the dearth of controlled research in this community needs to be addressed to provide more effective treatment.