Askanim: Informal Helpers and Cultural Brokers as a Bridge to Secular Helpers for the Ultra-Orthodox Jewish Communities of Israel and Canada

Abstract

Within closed communities there can be scarcity of resources to deal with severe individual or family difficulties when they arise. In addition, the communities' closed boundaries may create barriers that prevent social services in the broader society from providing needed help. A model that attempts to overcome such barriers was examined in a qualitative study of 21 informal helpers known as askanim in ultra-Orthodox Jewish communities in Canada and Israel. The findings highlight that askanim can play a key role in attempting to resolve problems internally within the community; should this fail, they can then serve as a bridge to the social services in the broader society. In both countries, professionals may approach them if they lack credibility, legitimacy, or information needed to assist families and children within a closed community. This model of collaboration that recognizes the limitations of professionals and the complementary role that resources from the community may have can potentially be applied to work with families and children in other closed communities as well.

Satisfaction and Stressors in a Religious Minority: A National Study of Orthodox Jewish Marriage

“…Many researchers have noted that the Orthodox Jewish community is developing greater awareness of mental health needs and is showing an increased readiness to receive appropriate care (Lightman & Shor, 2002; Sorotzkin, 1998). This readiness coincides with a burgeoning of mental health lay literature written by Orthodox Jews, often intended specifically for the Orthodox community, and on the topics of dating and marriage (e.g., Adahan, 1994; Boteach, 2000; Twerski, 2004).…”

“…Investigation of Orthodox Jewish marriage, particularly as it relates to the training of counselors and other professionals who wish to serve the Orthodox Jewish community, is especially pertinent at this time. Many researchers have noted the growing awareness of mental health needs among Orthodox Jews in recent years (e.g., Lightman & Shor, 2002). Some have also recognized an increased readiness among members of that community to receive professional mental health care (see Sorotzkin, 1998).…”

Recent Developments in the Social Scientific Study of Canadian Jews

“…We have studies examining Canadian ultra-Orthodox and Orthodox Jews as test cases for the limits and flexibility of Canadian multiculturalism, notably with regard to the dispute over the eruv in Montreal (Stoker 2003;van Praagh 1996). Other studies focusing on Orthodoxy in Canada have been undertaken with the works of Ira Robinson and Etan Diamond, as well as several studies that have broached distinct sub-topics (Diamond 2000;Levy 2004;Lightman and Shor 2002;Robinson 2007;Sepinwall 2002;Weiser 2007).…”

Essential Partnership: Child Welfare Officers’ Perceptions of Cooperation With Rabbis in the Ultra-Orthodox Jewish Community in Israel

“…This dilemma is prominent in the area of child welfare in relation to the closed ultra-Orthodox community, which segregates itself for the sake of upholding unique values and institutions that are based on adherence to Jewish law, alongside the rejection of modern values and a lack of trust in the external, dominant, secular society (Lightman & Shor, 2002). This situation has led the ultraOrthodox community to develop an independent network of organizations that serve as a partial alternative to external welfare services (Shapiro, 1997).…”