Between Friends and Strangers: Micro–Segregation in a Haredi Neighborhood in Jerusalem

Abstract

Sanhedria, an inner‐city neighborhood in Jerusalem, is populated mostly by members of several sects belonging to the Haredi (Jewish ultra‐Orthodox) community. The Sanhedria case offers an opportunity to examine noneconomic processes of segregation. The paper examines residential relations between sects as reflected in their residential choices and the observed residential distribution. Sanhedria residents are close in economic status and share similar preferences regarding their way of life, yet powerful mechanisms of residential preferences acting at the level of the apartment and building result in “micro‐segregation” patterns. Taken together, these mechanisms provide insight into processes typical of dense inner‐city neighborhoods with multi‐family housing and shared by differing religious or ethnic groups.

Improving access to mental health care in an Orthodox Jewish community: a critical reflection upon the accommodation of otherness

“…Couples tend to marry young and have large families. The Haredim’s level of participation in the labour market outside the internal economy of the community are lower than other Jewish religious groups [ 102 ]. Orthodox Approximately 60% of people in the United Kingdom who identify themselves as Jewish currently consider themselves to be members of the Orthodox community, but the community is steadily declining and the age profile of the community is getting older [ 100 ].…”

The price of religiosity: Enticing young Haredi men into secular academic studies

“…The lives of the Hasidic community surround the courtyard of the rabbi, who, in addition to his spiritual function, also serves as a significant cohesive force in daily life. The Hasids, who conduct most of their economic and social relations within the community and marry within the community, maintain small businesses or are employed in such businesses as salaried employees, and maintain a high level of integration and mutual responsibility (Flint et al, 2010).…”

“…The social value of a Litvish man is measured by the time devoted to Torah study and his excellence in these studies (so-called “Torah scholar”). A Litvish family usually lives off the wife’s earnings and a state subsidy that the Litvish students receive from the kolel —the Haredi educational institution for married men (Flint et al, 2010).…”

“…This sect includes Haredi persons whose roots are in Islamic countries, the old Sephardic community in Palestine, and the Ladino-speaking community. This group differs from the other groups in its ethnic, cultural, and institutional background, and is rejected by the Ashkenazi (of European origin) Haredi community and its educational institutions (Flint et al, 2010). This rejection led to the creation of Haredi institutions for the Sephardic community that enjoy government support (Friedman, 1991).…”

Whose Right toJerusalem?

“…The first group represents the ultra-Orthodox Jewish communities (Haredim). Considered fundamentalist in their religious views and practices, the Haredim seek to protect their traditional religious way of life through a range of spatial and social mechanisms of segregation, dictating place of residence, education, marriage, dress, employment and modes of transport (Shilhav, 1991;Gonen, 1995;Hasson, 2001;Rosen and Razin, 2008;Flint et al, 2012). The second group represents secular Jews leading a modern way of life.…”