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.     

The movement from ethics to social relationships for Levinas,and why decency obscures obligation

According to Emmanuel Levinas, the individual bears an infinite obligation to the other person. In the Talmudic reading “Judaism and revolution,” Levinas suggests that we move from the ethical encounter (and infinite obligation) to social relationships (with limited obligations) using contracts—both particular contracts and the social contract. So social relationships are created by limiting obligation, and as a result these relationships can only be practically acceptable, not ethical. Jewish religious practice for Levinas should also be understood as a set of negotiated limits to our infinite obligation.     

Religion,moral thought–action fusion,and obsessive–compulsive features in Israeli Muslims and Jews

Previous studies suggest that the link between obsessive–compulsive (OC) symptoms and moral thought–action fusion (TAF) depends on religion; however, no study has compared Muslim and Jewish samples. We examined the relationships between OC symptoms, scrupulosity, religiosity, and moral TAF in Israeli Muslims and Jews. Religiosity was not associated with elevations in OC symptoms, although religiosity correlated with scrupulosity across the entire sample after controlling for depression and anxiety. Moral TAF was related to scrupulosity across the entire sample. The Muslim group had higher levels of OC symptoms, scrupulosity, and depressive symptoms than did the Jewish group, but the groups were equally religious. In addition, Muslims scored higher than did Jews on moral TAF even after controlling for symptoms; however, moral TAF was not related to scrupulosity within the Muslim group. In combination, these results imply that moral TAF depends on cultural and religious factors and does not necessarily indicate pathology.     

“We have answered their prayer”: American Jewish old age homes as guardians of religious tradition

ABSTRACT

The old age home was the major American Jewish communal response to aged poverty during the late nineteenth and early twentieth centuries. The first homes offered a self-conscious projection of their sponsors as socially progressive and compassionate in a new landscape. For a religious community increasingly distanced from formal hierarchies of traditional religious practice, the highly visible performance of good deeds under explicitly Jewish auspices became central to its communal identity. Acting on a combination of compassion and the perceived moral imperative of providing a Jewish environment, the founders and supporters of these homes recast Judaism and Jewish identity through an idealized image of aged piety.     

The experience of stuttering among Ultra-Orthodox and Secular/Traditional Jews

PurposeThis groundbreaking research compares the experience of stuttering among adult male People Who Stutter (PWS) from the ultra-Orthodox (UO) Jewish community in Israel to those from Secular/Traditional (ST) backgrounds.MethodsParticipants were 32 UO and 31 ST PWS, aged 18–67 years. Self-report questionnaires utilized: Perceived Stuttering Severity (PSS); Overall Assessment of the Speaker's Experience of Stuttering (OASES-A); Students’ Life Satisfaction Scale (SLSS); Situation Avoidance Behavior Checklist (SABC). Demographic, religious, and stuttering information was collected. Groups were compared on scales, and correlations between scales and the PSS.ResultsSubjective stuttering severity ratings were significantly higher among the UO. A significant group effect was found for the OASES-A quality of life subscale, but not other subscales. Significant positive correlations were found between: 1) PSS and OASES-A Total Impact; 2) PSS and 3 OASES subscales; and 3) PSS and SABC (indicating increased avoidance with increased stuttering severity rating). A significant negative correlation was found between the PSS and SLSS, indicating lower life satisfaction with higher rates of stuttering severity among the ST. Interestingly, when tested by group, significant correlations between the PSS and all other study measures were observed only among the ST.ConclusionUO participants showed higher subjective stuttering severity ratings, yet less impact on quality of life, and no correlation between subjective stuttering and other measures of stuttering experience. These novel findings may result from the combined protective effect of religiosity and socio-cultural characteristics on UO PWS’ well-being, despite heightened concern about social consequences of stuttering within UO society.     

Religion and Anti-Immigration Sentiments in Context: Field Studies in Jerusalem

ABSTRACT

Political and social changes in the past decade have rendered questions about religion and immigration more salient than ever. However, we know very little about the potential impact of religion as it operates in the real world on attitudes toward immigrants. In this investigation, we tested whether and how contextual religious cues in the public sphere might affect tolerance toward immigrants. In two studies, we compared the effects of a religious and a secular context (Study 1: religious location; Study 2: religious attire) on attitudes toward Jewish immigrants (i.e., a religious ingroup) and non-Jewish immigrants (i.e., a religious outgroup). Across studies, contextual religious cues predicted ingroup favoritism, as expressed by less social rejection toward religious ingroups and less support for anti-immigration policies affecting religious ingroups. However, contextual religious cues were unrelated to anti-immigration attitudes toward religious outgroups. In Study 2, these patterns were moderated by participants’ religiosity, such that they were found among more (but not fewer) religious participants. These findings extend prior laboratory findings and shed light on how religion influences attitudes toward immigration in rich and complex real environments.     

Blasphemy and Protection of the Faith: Legal Perspectives from the Middle Ages

ABSTRACT

Jewish, Christian, and Muslim legal traditions have all attempted to define and prohibit blasphemy: insult or verbal attack against their religion, against its rites and symbols, against God and his human representatives. Such laws could be internal (prohibiting blasphemy by members of the faith group) or external (prohibiting insult by those outside the faith). This article will first briefly trace the former, looking at how Jewish, Christian, and Muslim legal traditions from Antiquity and the Middle Ages define and prohibit blasphemy. The second part of the article will then focus on the second issue, looking at how Christian and Muslim legal traditions attempted to prohibit insults to the faith by adherents of other religions. We shall look, for example, at various Christian laws dealing with what was perceived as Jewish mockery of Christian ritual and sacred objects: from mock crucifixions allegedly practiced by Jews as part of Purim celebrations in the fifth-century Roman Empire to Jews who supposedly derided the Eucharist during thirteenth-century Corpus Christi processions. We shall in parallel examine prohibitions in Muslim legal texts (including the so-called Pact of ?‘Umar) of dhimmīs insulting the Prophet Muhammad or the Qur'an. This comparison will show that, while blasphemy was illegal and could be harshly sanctioned and there were lines that religious minorities must not cross, these lines were often not clearly delimited, and became the object of conflict and negotiation.     

Ethical Obligations and Clinical Goals in End-of-Life Care: Deriving a Quality-of-Life Construct Based on the Islamic Concept of Accountability Before God (Taklīf)

End-of-life medical decision making presents a major challenge to patients and physicians alike. In order to determine whether it is ethically justifiable to forgo medical treatment in such scenarios, clinical data must be interpreted alongside patient values, as well as in light of the physician's ethical commitments. Though much has been written about this ethical issue from religious perspectives (especially Christian and Jewish), little work has been done from an Islamic point of view. To fill the gap in the literature around Islamic bioethical perspectives on the matter, we derive a theologically rooted rubric for goals of care. We use the Islamic obligation for Muslims to seek medical treatment as the foundation for determining the clinical conditions under which Muslim physicians have a duty to treat. We next link the theological concept of accountability before God (taklīf) to quality-of-life assessment. Using this construct, we suggest that a Muslim physician is not obligated to maintain or continue clinical treatment when patients who were formerly of, or had the potential to be, mukallaf (the term for a person who has taklīf), are now not expected to regain that status by means of continued clinical treatment.     

The older American Jewish population: Findings from the Pew study

ABSTRACT

The 2013 Pew Research Center survey of American Jews provided an opportunity to examine trends in identity and identification among older American Jews. By comparing findings from this survey to findings from similar surveys in 1990 and 2000/2001 we were able to examine patterns of continuing integration into the American religious mainstream and away from more traditional religious and ethnic ways of expressing their Jewish identity.     

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.     

Religiousness and Subjective Well-Being Among Jewish Female Residents of Old Age Homes in Israel

ABSTRACT

The present study explored the prevalence of religiousness among Jewish elderly women residing in old age homes in Israel and its impact on their subjective well-being. The sample included 464 respondents residing in 48 old age homes. Religiousness was measured through self-rated religiousness and religious faith scales (Ben Meir & Kedem, 1979). Subjective well-being was measured by the PGC (Philadelphia Geriatric Center) Morale Scale (Lawton, 1975). The findings revealed that the majority of the elderly define themselves as traditional, orthodox or ultra orthodox. Multiple regression analysis revealed that religiousness did not affect the residents' subjective well-being.     

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.     

Between acculturation and self-assertion: individualisation in the German-Jewish context of the German Empire and the Weimar Republic and its contribution to the development of modern sociology

Abstract

Using the example of four German-Jewish scholars of the 19^th and 20^th centuries – Moritz Lazarus (1824–1903), Hermann Cohen (1842–1918), Georg Simmel (1858–1918) and Alfred Schütz (1899–1959), who all maintained intense connections to their Jewish backgrounds – this article aims to illustrate that Jewish traditions held favourable conditions for processes of religious and social individualisation. The focus of the analysis is placed on the figure of the stranger, a theme all four authors dealt with in their work. On the one hand they investigated the stranger as a biblical figure with social-ethical implications (Lazarus and Cohen); on the other, they developed a sociological approach by analysing the role of the stranger in the construction of society (Schütz and Simmel). This article strives to illustrate how a particular religious ideal – the commandment of love for one's neighbour and the recognition of the stranger as a fellowman – has been transformed into a sociological concept for the promotion of individuality. Reconstructing this context also means exploring the history of sociology as a scientific discipline in Germany and to look into the attempts of sociologists to understand otherness in the multicultural societies of the 21st century.     

We used to say “Zei gezunt!” (Be well!): Do American Jews still exhibit distinctive health behaviors?

ABSTRACT

A survey that includes a representative sample (n = 3,219) of older persons (age 60+) living in the Philadelphia area was used to determine if health status and health behaviors of older Jews differ from that of non-Jews. The survey includes questions about health status and health behaviors as well as sociodemographic characteristics. Responses of self-identified Jews, Catholics, and Protestants were compared. With only two exceptions there were no differences between Jews and non-Jews on questions about health status. In regard to health behaviors, Jews were more likely to follow standard recommendations such as seeing their physician on a regular basis or yearly screenings for certain cancers. We completed stepwise regressions with measures of socioeconomic status entered first and then Jewish status, as socioeconomic status is closely associated with health outcomes. Being Jewish continued to explain differences in health behaviors even when controlling for socioeconomic status. We also looked at the relation between attending religious services and health behaviors. Self-rated health was correlated with attendance for Protestants and for Catholics; it was not correlated with self-rated health for the Jews. All findings suggest the need for further study of the reason for the relation of health behavior to being Jewish.     

Effects of In-Group Bias on Planned Encounters of Jewish and Arab Youths

Abstract

In a sample of 9th-grade Jewish (n = 118) and Arab (n = 100) students in Israel who participated in planned binational encounters, the author examined in-group biases as a function of (a) their perceptions of the encounter between the groups as interpersonal or as intergroup contact and (b) their views of the status of their respective national groups in Israel as legitimate and stable. In comparisons of the 2 encounter groups (of equals status), both groups showed in-group biases. In comparisons of the national groups at large (of unequals status), the Arab students considered their group similar to the Jewish group, whereas the Jewish students rated their group more favorably than they rated the Arab group. For the Jewish, but not the Arab, students, in-group bias was contingent on simultaneous ratings (legitimate–illegitimate; stable–unstable) of the binational situation in Israel. The data support a 2-dimensional model rather than a 1-dimensional model of intergroup-interpersonal definition of the encounter.     

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.     

From Self-Culture to College Lecture

Abstract

The Jewish Chautauqua Society (JCS), founded in Philadelphia in 1893 by Reform Rabbi Henry Berkowitz, evolved from an organization dedicated to popularizing Jewish knowledge among Jews to one devoted to teaching non-Jews about Judaism. Emulating the forms of Chautauqua Institution, the Society created reading circles, published textbooks for the study of Judaism, and held annual assemblies for forty years. In 1939, the Society came under the sponsorship of the North American Federation of Temple Brotherhoods, a lay Reform Jewish organization. It expanded the most ambitious of its programs, rabbinically-taught college courses on Jewish studies. Since its inception, the Jewish Chautauqua Society has sought to combat anti-Semitism, dispel prejudice and create “understanding through education” about a minority religious and ethnic component of American society.     

A historical contextualization of Sephardi apostates and self-styled missionaries of the seventeenth century

The article historicizes the behavior of a handful of penurious travelers of Jewish origin who were tried by the Spanish and Portuguese Inquisitions in the seventeenth-century. Their crime was having themselves repeatedly baptized. In some cases, they also presented themselves to local conversos (the baptized descendants of Iberian Jews) and religious authorities as expert Jewish indoctrinators. Mostly unpublished and hitherto under-explored inquisitorial documents reveal that essentially the actions of these transients were not exotic. Rather, they replicated and, on occasion, parodied cultural models found among contemporary diasporic Sephardim, both ideals and modes of social and religious conduct.     

Genetic Counseling for the Orthodox Jewish Couple Undergoing Preimplantation Genetic Diagnosis

Orthodox Jewish patients who seek genetic counseling are often placed in a difficult position of having to choose between their desire to follow Jewish religious instruction (halacha) and following the advice of the genetic counselor. In this article we will present the work of the Puah Institute based in Jerusalem that is dedicated to assisting and guiding such couples to navigate through the medical system and medical recommendations and create a harmony between modern genetic counseling and the Orthodox Jewish tradition. In light of the expanding use of preimplantation genetic diagnosis (PGD) for a variety of medical and non-medical conditions, this dilemma is even more poignant. There is an ethical debate regarding PGD and the correct parameters for its use. Here we present the Orthodox Jewish view of the use and abuse of PGD. We present three case studies that sought the assistance and guidance of the Puah Institute. Each of these cases raises ethical dilemmas for the genetic counselor and for the rabbinic counselor. We discuss; the status of the embryo, the status of a carrier of a genetic abnormality and whether PGD is an obligation or good practice. In addition we deal with whether PGD and the search for the desired traits can be defined as eugenics or not.     

Spirituality, depression, and loneliness among Jewish seniors residing in New York City

This article reports the results of research that examined a randomized group of 118 Jewish seniors who were clients of one of three Jewish social service agencies in New York City. They were interviewed by four Clinical Pastoral Education residents at the Jewish Institute for Pastoral Care. During the interview, participants were asked to respond to the questions contained in the Brief Depression Scale, Version 3 of the UCLA Loneliness Scale, and the Index of Core Spiritual Experience--INSPIRIT. A statistically significant positive correlation was found between the depression and loneliness scores, r(116) = .56, p < .001. Spirituality was not correlated with either of these scales. Both depression and loneliness were significantly higher among women, among people who had physical impairments and those who had been victims of Nazi persecution. Depression and loneliness were inversely related to participants' ability to venture out of their house and to their relationship with their families. Having a sense of meaning or purpose in life was also inversely related to depression and loneliness. Spirituality tended to be higher among women, those participants, with more years of religious education, and those with physical impairments, but only the gender effect was statistically significant.