An idiographic analysis of women’s accounts of living with mental health conditions in Haredi Jewish communities

“Sheltered and secure”: Facilitators and barriers toward recovery for Haredi Jewish women with mental illness.

“…They frequently reported that psychiatric interventions such as medication and therapy were vital to their recovery, completely consistent with their Judaism, and often recommended by religious leaders. This finding diverges from earlier studies that indicated suspicion and distrust of official health services and concerns that official treatments were not consistent with Judaic law (Greenberg & Witztum, 2008, 2013McEvoy et al, 2017;Nakash et al, 2019;Rosen et al, 2008;Schnall et al, 2014;Whiteley et al, 2017).…”

“…There is a small literature examining Haredi health beliefs and barriers around mental health and health care. Some older studies reveal a range of barriers to physical and mental health care, including distrust of health care providers, possible conflicts between recommended treatment and Jewish law, lack of cultural competence, and mental health stigma (Greenberg & Witztum, 2008, 2013McEvoy et al, 2017;Nakash et al, 2019;Rosen et al, 2008;Schnall et al, 2014;Whiteley et al, 2017).…”

“…Third, the few diaspora studies often lump Haredi Jews and modern Orthodox Jews together, meaning that the specific experience of Haredi Jews is lacking documentation. Fourth, the few existing studies often take a pathological emphasis with a sole focus on challenges (e.g., Nakash et al, 2019; Whiteley et al, 2017) without examining facilitators of recovery. Such recovery-driven research is essential to better understand strengths and resilience.…”

Improving mental health knowledge of the Charedi Orthodox Jewish Community in North London: A partnership project

“…Sustainability is an important consideration when attempting to build effective change strategies on a community level. Whiteley et al (2017) stated that mental health knowledge has been gradually increasing and stigma decreasing in some Charedi OJC. However, reshaping norms of how mental health conditions are understood and responded to in a community is a complex and long-term endeavour.…”

“…Mental health stigma invokes a sense of secrecy and shame in the Charedi OJC due to fears of community gossip, perceived consequences to the social standing of families and marital instability and gives rise to ‘shidduch anxiety’ which may negatively affect marriage prospects and lead to social exclusion (Loewenthal & Rogers, 2004; McFarlane, 2006; Pirutinsky, Rosen, Safran & Rosmarin, 2010; Scambler, 2011; Whiteley, Coyle, & Gleeson, 2017). The stigmatisation process ‘labels’ human differences and links individuals to undesirable characteristics (Link & Phelan, 2001; Scambler, 2011), which increases ‘social disability’ by marginalising, discrediting and dehumanising community members and treating them as tainted and defective (Whiteley et al, 2017). Consequently, individuals may not recognise or acknowledge the early signs and symptoms of mental health conditions developing and conceal, delay or actively avoid seeking help.…”