Aspects of fear of personal death,levels of awareness,and religious commitment

This study used a multidimensional and multilevel approach to study the relation between fear of death and religious commitment. A multidimensional self-report measure of fear of personal death, four TAT cards known to elicit a relatively high frequency of death themes, and an index of Jewish religious commitment were administered to 178 young male Jewish Israelis. Unidimensional and multidimensional analysis of these measures suggested that Jewish religious commitment is related to a heightened specific sensitivity to death at different levels of awareness.     

Religiosity,Meaning in Life and Suicidal Tendency Among Jews

The study examines the impact that meaning in life, or lack thereof, has on suicidal tendencies among youth, as well as the nexus between level of religiosity, meaning in life and suicidal tendencies. Subjects were 450 students from both Jewish religious and Jewish secular schools aged 15–18. Findings: a significant and negative correlation was found between a sense of meaning in life and suicidal tendencies, beyond gender or level of religiosity. In addition, no difference was found in level of suicidal tendency between Jewish religious and Jewish secular youth; however, among Jewish religious teens, a lower level of depression was reported in comparison with their secular peers. The study therefore concludes that meaning in life is the dominant variable in minimizing suicidal tendencies among youth. The results of this study may promote the establishment of prevention, intervention and therapy plans, especially in the age range that is crucial for suicide. Such programs should be based upon finding meaning in life.     

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.     

Religious Homogamy, Marital Conflict, and Stability in Same-Faith and Interfaith Jewish Marriages

This study examined the relationship between a couple's similarity in religious beliefs and practices and their level of marital conflict and stability. One-hundred-fifty-five adult children of same-faith and interfaith Jewish marriages reported on each of their parents' religious beliefs and behaviors. Religious homogamy was defined as similar attitudes and beliefs about specific religious practices. The parents' level of marital conflict was obtained by having their adult children fill out the Children's Perception Questionnaire (Emery and O'Leary 1982). The major hypotheses tested were that a positive correlation would exist between religious homogamy and marital stability and this relationship would be mediated by the level of marital conflict. That is to say, as marital conflict increases, marital stability should decrease. It was expected that these correlations would still hold after controlling for religious denomination (same-faith and interfaith). Partial support for the model was found: more disagreement on Jewish issues predicted higher levels of marital conflict. Higher conflict, in turn, predicted less marital stability.     

Counting on Whiteness: Religion,race, ethnicity,and the politics of Jewish demography

American Jews have long been an anomaly for scholars concerned with understanding how they fit into extant social scientific or historical categories. Sometimes they seem best described as an ethnic group, other times as a religious one. This ambiguity has also vexed Jewish communal leaders whose desire to comprehend their communities has largely been underwritten by their intention to protect it. This intersection of sociological methods and schema and Jewish communal concerns has resulted in decisive omissions regarding how best to account for the racial and ethnic diversity of American Jews. An analysis of survey instruments used in 175 American Jewish population studies and community portraits conducted since 1970 reveals a focus on questions of religious practice and an avoidance of those about race and ethnicity, resulting in a “religio-racial formation” of American Jews as White. This approach to studying American Jewish life has marginalized or excluded non-White Jews while ensuring ongoing Jewish communal access to Whiteness without having to claim it explicitly.     

Psychiatry,Cultural Competency,and the Care of Ultra-Orthodox Jews: Achieving Secular and Theocentric Convergence Through Introspection

Several socio-cultural factors complicate mental health care in the ultra-Orthodox Jewish population. These include societal stigma, fear of the influence of secular ideas, the need for rabbinic approval of the method and provider, and the notion that excessive concern with the self is counter-productive to religious growth. Little is known about how the religious beliefs of this population might be employed in therapeutic contexts. One potential point of convergence is the Jewish philosophical tradition of introspection as a means toward personal, interpersonal, and spiritual growth. We reviewed Jewish religious-philosophical writings on introspection from antiquity (the Babylonian Talmud) to the Middle Ages (Duties of the Heart), the eighteenth century (Path of the Just), the early Hasidic movement (the Tanya), and modernity (Alei Shur, Halakhic Man). Analysis of these texts indicates that: (1) introspection can be a religiously acceptable reaction to existential distress; (2) introspection might promote alignment of religious beliefs with emotions, intellect and behavior; (3) some religious philosophers were concerned about the demotivating effects of excessive introspection and self-critique on religious devotion and emotional well-being; (4) certain religious forms of introspection are remarkably analogous to modern methods of psychiatry and psychology, particularly psychodynamic psychotherapy and cognitive-behavioral therapy. We conclude that homology between religious philosophy of emotion and secular methods of psychiatry and psychotherapy may inform the choice and method of mental health care, foster the therapist-patient relationship, and thereby enable therapeutic convergence.     

Jewish Origins of Freud's Interpretations of Dreams

For many years, it was assumed that Sigmund Freud was never exposed to Jewish religious education and had no knowledge of the Hebrew language, the Bible or Jewish history. Freud himself considered this a neglected part of his education which he regretted. But the research of people such as Rainey reveals that Freud actually attended Jewish religious schools which offered intense religious education that included Hebrew language, the Bible and the Talmud, and Freud himself was an honor student in these subjects. The implications of this for our understanding of Freud's theory of dreams are explored.     

Impact of Summer Trip to Israel on the Self-Esteem of Jewish Adolescents

Psychological research has identified many positive effects of adolescents being aware of their religious and cultural backgrounds (Fiese, 1992). Religious rituals and community support facilitate developmental transitions. They also instill a stronger sense of identity. Mainstream North American society's emphasis on autonomy and individuality has meant that people are less reliant on religious and cultural rituals as a source of community strength. The lack of defined traditions and spiritual goals has left many of today's American adolescents confused. Jewish American adolescents, in particular, may not achieve a full sense of their religious and cultural background due to the preponderance of Christian symbols and ideology as well as to a de-emphasis of religion due to America's scientific/secular world view. A trip to Israel, the Jewish homeland, gives Jewish adolescents the chance to meet other Jewish people and to spend time in an environment which promotes Jewish ideology, history, and culture. Although past research on Jewish adolescents has found that a trip to Israel enhances a sense of Jewish identity, personality, and leadership skills (Kafka, London, Bandler, & Frank, 1990), no recorded empirical research has looked at possible changes in self-esteem. The goal of this research project was to determine if learning about and experiencing Israeli religious practices and culture foster greater Jewish self-esteem, Jewish identity, and/or self-concept for Jewish adolescents. The compiled data reveal that Jewish identity and Jewish self-esteem have a direct and positive bearing on each other. Jewish adolescents with a strong sense of Jewish identity are more likely to develop a higher level of Jewish self-esteem. Likewise, enhanced Jewish self-esteem is connected to a greater sense of Jewish identity. Although scores on the Jewish Identity and Jewish Self-Esteem Scales did not significantly correlate with self-concept scores on the Piers-Harris Children’ Self Concept Scale (1984), and the Piers-Harris scores did not significantly change over time, these results may be due to the above average pre-test self-concept scores of the participants. Adolescents from both the Camp and Israel groups scored in the above average range on the Piers-Harris Self-Concept Scale prior to and following the summer excursion. Directed at parents, scholars, and communities, this study calls attention to the importance of religiosity and culture to adolescent development. This research project also confirms this study's hypothesis that sending all Jewish adolescents to Israel between Middle and Late Adolescence lessens developmental ambiguity and strengthens self-esteem. By gaining an understanding of roots, identity, and self-esteem, adolescents and adults may become more accepting of themselves, thus enhancing their ability to be open and accepting of others—much needed qualities.     

PERSPECTIVES ON TORTURE: Reports from a Dialogue Including Christian,Judaic, Islamic,and Feminist Viewpoints

Torture continues to be a pressing political issue in North America, yet religious scholarly reflection on the ethics of torture remains all but sidelined in public discourse for a variety of complex reasons. These reasons are explored—and critiqued—in this collection of reflections by Christian, Jewish, Muslim, and feminist religious ethicists. These scholars find that historical amnesia, forced if not twisted readings of classical texts and contemporary human rights instruments, and sociological factors are but a few of the factors challenging contemporary religious ethical discourse on torture.     

Jewish Students and Christian Corpses in Interwar Poland: Playing with the Language of Blood Libel

This article focuses on the antisemitic discourse that surrounded the controversy over the provision of cadavers to medical departments in the Second Polish Republic. In the pages of the student press and at student rallies, activists argued that Jewish medical students should be barred from dissecting Christian corpses. They demanded that Jewish communities provide corpses for dissection on a regular basis as a condition for continued training of Jewish doctors. The discourse surrounding the cadaver affair combined nationalist language with religious vocabulary, suggesting that the affair was motivated as much by religious concerns as by nationalist ones. Drawing on notions of Jewish criminality and arrogance, allegations of a Jewish sense of religious superiority and disregard for Christian values, and fears of Jewish exploitation of Christians to fulfill their own collective needs, the cadaver affair played with concepts reminiscent of blood libel.     

GAY MARTYRS,JEWISH SAINTS AND INFATUATED YESHIVA BOYS IN THE NEW ISRAELI RELIGIOUS QUEER CINEMA

Popular mainstream cinema often sensationalizes, stigmatizes, and even ridicules religions, faiths, congregations, and the religiously observant. The (mis)representation of religious communities is sometimes even more negative in films that centre on religious gay men, lesbians, bisexuals and transgender people, and their presumably homophobic congregations. This article offers an initial exploration of a new kind of Israeli film at the beginning of the third millennium, defined here as the New Israeli Religious Queer Cinema. These films, mostly created by religious filmmakers who are members of sexual minorities, are intended to promote tolerance and greater acceptance of homosexuality by the Jewish Orthodox communities in Israel. This research, particularly focused on Chaim Elbaum's acclaimed short film And Thou Shalt Love (2008) [Ve'ahavta], examines the cinematic attempts to reduce hostility towards sexual minorities among religious believers, and problematizes the portrayal of the young protagonist's angst and this new cinema's politics of martyrdom and victimhood. The article also analyses the creation of a sort of Jewish version of Saint Sebastian, the ancient Christian martyr who is often perceived as a gay icon, and this new cinema's genuine attempts to explore homoerotic subtleties in Jewish tradition.     

An Atlantic Jewish republic of letters?

Atlantic port Jews began publishing English-language periodicals, pamphlets, and books during the 1840s as a means to advance an enlightened, observant form of Judaism, identified in large part with Sephardic rather than Ashkenazic religious culture and history. Three of their Jewish periodicals, the Voice of Jacob, edited by Jacob Franklin, Morris Raphall and David Aron de Sola and published in London, the Occident and American Jewish Advocate, edited by Isaac Leeser and published in Philadelphia, and the First Fruits of the West, edited by Moses N. Nathan and Lewis Ashenheim, and published in Kingston, Jamaica, provide historical evidence of the persistence of Atlantic port Jewish networks of commerce, communication, kinship and community well into the Victorian era. Publishing in a non-Jewish vernacular, and printing almost entirely in a non-Hebrew alphabet, this new “Atlantic Jewish republic of letters” did not however represent a secularizing trend. Rhetorically, ancient Jewish wisdom was invoked as the foundation, not the antithesis, of progress. The primary forces against which these editors, authors, and translators were reacting were religious, not secular in nature, namely Christian proselytizing and Jewish religious reform. Their self-conscious, programmatic activities led to the establishment of new kinds of enlightened religious educational institutions. Taken together, these phenomena constituted an Atlantic haskalah. I offer here my deep thanks and appreciation to Jonathan Karp, David Ruderman, Lois Dubin, and Kenneth Stow for their close readings and criticisms of earlier versions of this paper.     

Ethnography and Jewish Ethics

This essay offers a Jewish approach to ethnography in religious ethics. Following the work of other ethnographers working in religious ethics, I explore how an ethnographic account of reproductive ethics among Haredi (ultra‐Orthodox) Jewish women in Jerusalem enhances and improves Jewish ethical discourse. I argue that ethnography should become an integral part of Jewish ethics for three reasons. First, with a contextual approach to guidance and application of law and norms, an ethnographic approach to Jewish ethics parallels the way ethical decisions are made on a daily basis in Jewish communities. Second, ethnography bolsters the voices of those involved in ethical discourse. Third, ethnography facilitates the bridge between local ethical questions and global ethical discourse.     

Sacred practices in highly religious families: Christian, Jewish, Mormon, and Muslim perspectives

Quantitative research examining linkages between family relationships and religious experience has increased substantially in recent years. However, related qualitative research, including research that examines the processes and meanings behind recurring religion-family correlations, remains scant. To address this paucity, a racially diverse sample (N = 24) of married, highly religious Christian, Jewish, Mormon, and Muslim parents of school-aged children were interviewed regarding the importance of religious family interactions, rituals, and practices in their families. Mothers and fathers discussed several religious practices that were meaningful to them and explained why these practices were meaningful. Parents also identified costs and challenges associated with these practices. Interview data are presented in connection with three themes: (1) "practicing [and parenting] what you preach," (2) religious practices, family connection, and family communion, and (3) costs of family religious practices. The importance of family clinicians and researchers attending to the influence of religious practice in the lives of highly religious individuals and families is discussed.     

Homosexuality,the Halacha,and the helping professions

The position of Jewish writings on homosexuality is the topic of inquiry. Overt homosexuality, child homosexuality, and lesbianism are examined in the light of Jewish Halacha (law). Though Talmudic writings view homosexuality with severe disapproval, a sprrit of tolerance and compassion is also voiced in them. It is suggested here that Jewish law placed overt homosexuality in the category of illness to evoke compassion for it Halachic insights also suggest that homosexualities be viewed differentially. Activities involving minors and lesbians are not given equal weight in the realm of retribution. There are efforts to obviate social stigma. Prevention and rehabilitation are given major concern. To conclude the article, the role of the Jewish religious practitioner and his responsibilities vis-à-vis the homosexual client are given a brief examination.     

Conversos,Moriscos, and the Eucharist in Early Modern Spain: Some Reflections on Jewish Exceptionalism

Sacrilegious attitudes toward the Eucharistic host are one of the most commonplace accusations leveled against Jews in premodern Europe. Usually treated in Jewish historiography as an expression of anti-Judaism or antisemitism, they are considered a hallmark of Jewish powerlessness and persecution. In medieval and early modern Spain, however, Jews and conversos (Jewish converts to Christianity and their descendants) were not the only proclaimed enemies of the Eucharist. Reports about avoidance, rejection, criticism, and even ridicule and profanation of the consecrated host were similarly leveled against Muslims and moriscos (Muslim converts to Christianity). This essay seeks to assess the parallels and connections between the two groups through a comparative examination of accusations of sacrilegious behavior towards the host. The first part of the essay analyzes religious art, legal compendia, and inquisitorial trials records from the tribunals of Toledo and Cuenca in order to show some evident homologies between the two groups. The second part of the essay focuses on the analysis of the works of Jaime Bleda and Pedro Aznar y Cardona, two apologists of the expulsion of the moriscos, and draws direct connections between Jewish and morisco sacrilege. By exploring the similarities and differences between accusations against conversos and moriscos, this essay aims to offer a broader reflection on Jewish exceptionalism.

     

FINDING ROTHKOWITZ: THE JEWISH ROTHKO

While Mark Rothko's canvases are renowned for their rich, monumental expanses of colour, he has insisted that his paintings should be appreciated on more than an aesthetic level. “The people who weep before my pictures,” he commented in 1956, “are having the same religious experience I had when I painted them.” While various critics and scholars have recognized the importance of this remark, just what Rothko meant by “religious experience” has been highly contested. In this article I will argue that Rothko's Jewish identity—informed by his experiences in Russia and New York—influenced his understanding of “religious experience” in subtle but powerful ways. I will not attempt to spot a raft of Jewish symbols and references in Rothko's work, an endeavour that has yielded spurious results in previous studies. Instead, I will examine Rothko's sense of “religious experience” as an evolving concept in his thought and painting; a process which finds its culmination in the Rothko Chapel, a space informed but not defined by the artist's Jewishness.     

Review: Being israeli

A disproportionate number of American Jewish and Israeli-born public intellectuals, including theorists such as Michael Walzer and Yael Tamir, have played a significant role in mapping the parameters of what it means to be a citizen and part of a particular ethnic or national group today. Many of these theorists share an interest in challenging the dominant nationalist outlook by articulating the moral and practical case for minority ethnic, national, and religious groups. While scholars of Jewish studies have long left public intellectuals who happen to be Jewish outside the parameters of the field, this study suggests expanding Jewish political thought to consider the connection between Jewish interests and mainstream theories of nationalism and multiculturalism.     

The Multidimensionality of Motivation for Jewish Religious Behavior: Content, Structure, and Relationship to Religious Identity

The present study examined the content and structure of self–reported motivation for Jewish religious behavior. Initial items were generated from comprehensive and detailed responses to a semi–structured interview and an open–ended questionnaire. Principal component factor analysis with orthogonal rotation was carried out on the responses of a sample of 323 research participants to two parallel sets of the 111 items produced by the above process. The factor structures for each of these sets of items were highly similar to each other and consisted of the following five reliable factors: belief in a divine order, ethnic identity, social activity, family activity, and upbringing. These factors appear to reflect the way religious behavior can contribute to the satisfaction of a number of general human motives. Persons with different religious identities were found to attribute their performance of religious ritual to different motives, providing a partial explanation for the apparent anomaly of the performance of religious ritual by persons who identify themselves as secular.     

Is There a Religious Revival among Hungarian Jews Today?

There are about 100,000 Jews in Hungary today. Most dwell in the capital, Budapest. Few are registered with the official Jewish community and most are assimilated. Since the demise of Communism in 1989, there has been a resurgence of Jewish life. However, can we say that there is a religious revival? There are new forms of Jewish religious life, but I argue that the revival is more cultural than religious in that more Jews are prepared to acknowledge their Jewish identity. In short, Jews are 'coming out'.