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.     

Prioritizing Patterns and Life Satisfaction among Ultra-Orthodox Jews: The Moderating Role of the Sense of Community

Abstract

Recent research suggests that individuals differ in the extent to which they seek activities that promote hedonic or eudaimonic well-being. Prioritizing positivity describes a strategy of pursuing happiness by seeking pleasurable activities or circumstances that can lead to naturally occurring positive emotions, while prioritizing meaning describes a strategy of cultivating well-being by purposefully seeking activities that are conducive to experiencing meaning in life. While these notions have been examined among the general population, little is known about how these prioritizing patterns are linked with well-being in closed religious groups, who often promote the benefit of the collective group in lieu of the individual’s personal choices and interests. Based on a sample of 407 Ultra-Orthodox Jewish individuals (mean age?=?33.58, SD?=?8.89), 55.5% of which were women, the results demonstrated that prioritizing meaning and sense of community were positively associated with life satisfaction. Moreover, a significant interaction of sense of community?×?prioritizing positivity was found, indicating a positive connection between prioritizing positivity and life satisfaction for individuals with a high sense of community, but a negative connection for those with a low sense of community. Our findings suggest that even in extremely close-knit community-oriented societies, a strong sense of belonging to a community enables individuals to prioritize more hedonic aspects of their lives in order to promote their life satisfaction.     

Leaving the Church Behind: Applying a Deconversion Perspective to Evangelical Exit Narratives

The motivating factors and structural processes of religious exits have been important inquiries in the sociology of religion and are increasingly important to the field of non-religious studies. Based on qualitative research with 20 former post-Boomer Evangelical Christians, this article takes a phenomenological–hermeneutical approach to understanding religious exiting by examining narratives of deconversion. The narrative data presented in this article depict Evangelical exits from a deconversion perspective where exiters emphasize breaking away from the constraints of hegemonic Christianity rather than turning to secularity. The findings suggest that framing the intentional rejection of faith as ‘deconversion’ transforms exit narratives into a necessary cultural repertoire that encourages individuals to challenge religious domination and makes finding acceptance and validation easier in an established community of non-believers. By emphasizing the negative impact of religion, even after non-religious worldviews have been adopted, deconverts come to know who they currently are in the light of who they once were.     

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.     

The Centrality of Guilt: Working with Ultra-Orthodox Jewish Patients in Israel

The ultra-orthodox Jewish (Haredi) community in Israel is characterized by strict observance of the requirements of orthodox Jewish life. Psychoanalytic psychotherapy within this community brings us into contact with guilt as a central emotion throughout the therapeutic process. The exposure to new concepts, ways of thought and a previously unknown space, together with increased awareness of internal wishes and drives, are experienced as forbidden areas that arouse an awakening of conscience and a sense of guilt. The author’s cases illustrate these conflicts.     

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.     

Jews,Economic Metaphors,and the Healthy Body Politic: The Jewish Role in Christian Economic Narratives and the Birth of Modern Economics

Jewish History - The linguistic structure of the Western Christian discourse about economics as resembling and symbolizing the entire logic of earthly government and order was closely connected to...     

Fundamentalism and the masculine body: The case of Jewish Ultra-Orthodox men in Israel

The predominant model in the literature on fundamentalism focuses on the tense relationship between contemporary radical religious movements and their environment. The characteristic violence that has made fundamentalism notorious is conventionally explained in terms of defensive or offensive reactions to the challenge of the modern secular society. In light of recent developments in the fundamentalist world, we propose to employ a novel analytic framework to update and revise the current conceptualization. Our argumentation is based on extensive fieldwork in a particular case of Jewish fundamentalism. We introduce into the agenda of fundamentalism research a category conspicuously absent thus far: the body. Results of ethnographic study of Ultra-Orthodoxy in Israel throw light on the very existence of fundamentalist body, and emphasize its implications for better understanding the fundamentalist predicament. The body poses a major problem to fundamentalists and plays a key role in their typical behavior and particularly in their violence. Discussing fundamentalism in terms of the body allows us to see its militancy as a solution to intra-fundamentalist problems that emerge in advanced stages of the movements' life, on the one hand, and paradoxically as a means towards reconciliation with the movements' environment normally regarded as its enemy, on the other hand. In the case presented here the fundamentalist violence is manifested in various hitherto unexplored ways including an enthusiastic service in the military of the nation-state. Such peculiar violence indicates present-day fundamentalist experimentation in an attempt to establish new possibilities of coming to terms with ever changing social and political reality, while at the same time to pursue revolutionary options of radical religious experience.     

From Yeshiva to Academia: The Argumentative Writing Characteristics of Ultra-Orthodox Male Students

Argumentation - This study compares the argumentative writing characteristics of students from different sociocultural backgrounds. We focused on Jewish ultra-Orthodox (Haredi) students, educated...     

The association between risky driver and pedestrian behaviors: The case of Ultra-Orthodox Jewish road users

This study examines associations between the risky behaviors of two types of road users: drivers and pedestrians. Whereas these behaviors have traditionally been investigated separately, the aim here was to examine the connection between them. The sample consisted of 518 drivers and non-drivers from the Ultra-Orthodox Jewish community in Israel (a sector in which having a driver’s license is not the norm), who completed a series of questionnaires relating to their tendency to take risks as drivers and as pedestrians. Results indicate that individuals who have a driver’s license are more likely to take risks as pedestrians than those who do not. In addition, among those with a driver’s license, strong correlations were found between various driving measures and the inclination for risky behaviors as pedestrians, indicating that the riskier the individual’s driving behavior, the more he or she tended to report dangerous pedestrian behavior. The findings suggest that different kinds of road-use behaviors are not entirely distinct from each other in respect to the degree of risk involved. Thus, the tendency to cross the road dangerously and the tendency to drive dangerously may reflect a more general propensity to take risks, at least in the context of road use.     

Fragmented Identities: The Case of Former Soviet Jews in Toronto

This article relates multiplicity and flexibility of ethnic identities to the following three aspects of postmodernity: (a) perpetual redefinition of self by reflexive individuals who constantly receive and evaluate new knowledge; (b) increased global interaction, which expands the number of alternatives for reflexive individuals to chose from; and (c) acceptance of ambivalence in the cultural field, which makes it possible for diverse cultural expressions to coexist. I further suggest that when some people question and redefine the meanings they assign to their ethnic identities, they may internalize the diversity and flexibility of the interpretations they encounter in the diasporic space and the resulting identities may become fragmented. This argument is illustrated by a case study of ethnic identities among former Soviet Jews residing in Toronto, Canada who had left the former Soviet Union in the late 1980s and early 1990s.     

On a Train from Morgantown: A Film Script

This paper consists of an imagined fictive historical dialogue between German-born developmental psychologist, Klaus Riegel and American-born social psychologist, Kenneth Gergen. In the story, Riegel and Gergen have just both presented papers at a conference in West Virginia and are boarding a train to return to their respective Universities??Riegel to the Midwest and Gergen to the East Coast. We meet them as they are travelling from Morgantown, West Virginia to Pittsburgh to change trains. We join then at crucial moments for both?Cin their thinking and in their personal journeys. Their conversation of the train ignites ideas that would propel Gergen into abandoning meta theories and lighting the spark that began the concept of social constructionism. At a turning point in his development of a metatheory of the dialectic, Riegel, however, would be dead within just a few years. This retrospective imagining, supported by narrative biographical theory is extended, in this case, to the illusory biographies of others and constructed within a sense of other as created by an imaginative projection of self onto their worlds.