“…Our interviewees were initially drawn to religious participation during incarceration out of crisis, boredom, as a way to pass the time, out of nostalgia, and to avoid work. This level of participation, in which full observance and commitment to a religious lifestyle are not required, does not seem to lower recidivism, as Haviv et al’s (2020) study indicates.…”
Section: Resultsmentioning
confidence: 73%
“…These included a calming effect, a sense of a clean slate, a feeling of spiritual repair, shame management, status maintenance, and a feeling of continued hope and support on a bumpy path. These intrinsic benefits may partially explain why Haviv et al (2020) found that men who began as seminary participants and then progressed to living in the religious wards had significantly lower rates of recidivism.…”
Section: Resultsmentioning
confidence: 99%
“…A recent quantitative study by Haviv et al (2020) indicated that the risk of recidivism was not lower for seminary participants in Israeli prisons in comparison with nonparticipant Jewish men. However, for men who first participated in the seminaries and later transferred to the religious wards, the relative risk of rearrest within 5 years of release was 12.4% lower than among nonparticipant Jewish men.…”
Section: Introductionmentioning
confidence: 96%
“…Attended by approximately 1,200 inmates—around one-fourth of incarcerated Jewish–Israeli men, the number of these seminaries expanded threefold from 2007 to 2016. 2 Participants must be Jewish, literate, and have a minimum of 8 years education; they agree to attend morning prayers and Torah (bible) study classes but are not required to lead a religious lifestyle (Haviv et al, 2019). Prisoners who wish to practice a further level of observance can transfer to separate, religious wards that are more selective; to be admitted, prisoners must commit to an intensive schedule of prayer and religious study groups.…”
Section: Introductionmentioning
confidence: 99%
“…In comparison with the large number of men in the seminaries, fewer inmates transfer to religious wards—approximately 450 inmates as of 2018 (Haviv et al, 2020). Still, these wards are growing in number, indicating that the number of men wishing to commit further to the path of religious invigoration is also expanding.…”
Why do Jewish inmates in Israeli prisons embrace religion? What initially motivates them to participate in prayers during incarceration and what are their motivations to make a deeper commitment to observe orthodox Judaism while in prison? We conducted 30 qualitative interviews with 29 Jewish–Israeli men who underwent a process of “religious invigoration” or “religious strengthening” during their prison term and chose to continue being observant following release. We examine their motivations to initially participate in the less restrictive prison seminaries as well as their motivations to transfer to religious wards where incarcerated men must commit to a fully religious lifestyle. Building on the scholarship on the motivations and benefits of religious participation and conversion in prison, we suggest that incarcerated Jewish–Israeli men embrace religion for both sincere reasons and for the extrinsic benefits. Those who progress to a second stage of religious observance and transfer to religious wards do so primarily for extrinsic benefits. However, they report many intrinsic benefits of religion that lead them to continue to pursue religion once released. We suggest that men have different motivations at different stages of the path of religious invigoration in prison but that those men who commit to observance gain intrinsic benefits that may give them sincere reasons to continue religion upon reentry.
“…Our interviewees were initially drawn to religious participation during incarceration out of crisis, boredom, as a way to pass the time, out of nostalgia, and to avoid work. This level of participation, in which full observance and commitment to a religious lifestyle are not required, does not seem to lower recidivism, as Haviv et al’s (2020) study indicates.…”
Section: Resultsmentioning
confidence: 73%
“…These included a calming effect, a sense of a clean slate, a feeling of spiritual repair, shame management, status maintenance, and a feeling of continued hope and support on a bumpy path. These intrinsic benefits may partially explain why Haviv et al (2020) found that men who began as seminary participants and then progressed to living in the religious wards had significantly lower rates of recidivism.…”
Section: Resultsmentioning
confidence: 99%
“…A recent quantitative study by Haviv et al (2020) indicated that the risk of recidivism was not lower for seminary participants in Israeli prisons in comparison with nonparticipant Jewish men. However, for men who first participated in the seminaries and later transferred to the religious wards, the relative risk of rearrest within 5 years of release was 12.4% lower than among nonparticipant Jewish men.…”
Section: Introductionmentioning
confidence: 96%
“…Attended by approximately 1,200 inmates—around one-fourth of incarcerated Jewish–Israeli men, the number of these seminaries expanded threefold from 2007 to 2016. 2 Participants must be Jewish, literate, and have a minimum of 8 years education; they agree to attend morning prayers and Torah (bible) study classes but are not required to lead a religious lifestyle (Haviv et al, 2019). Prisoners who wish to practice a further level of observance can transfer to separate, religious wards that are more selective; to be admitted, prisoners must commit to an intensive schedule of prayer and religious study groups.…”
Section: Introductionmentioning
confidence: 99%
“…In comparison with the large number of men in the seminaries, fewer inmates transfer to religious wards—approximately 450 inmates as of 2018 (Haviv et al, 2020). Still, these wards are growing in number, indicating that the number of men wishing to commit further to the path of religious invigoration is also expanding.…”
Why do Jewish inmates in Israeli prisons embrace religion? What initially motivates them to participate in prayers during incarceration and what are their motivations to make a deeper commitment to observe orthodox Judaism while in prison? We conducted 30 qualitative interviews with 29 Jewish–Israeli men who underwent a process of “religious invigoration” or “religious strengthening” during their prison term and chose to continue being observant following release. We examine their motivations to initially participate in the less restrictive prison seminaries as well as their motivations to transfer to religious wards where incarcerated men must commit to a fully religious lifestyle. Building on the scholarship on the motivations and benefits of religious participation and conversion in prison, we suggest that incarcerated Jewish–Israeli men embrace religion for both sincere reasons and for the extrinsic benefits. Those who progress to a second stage of religious observance and transfer to religious wards do so primarily for extrinsic benefits. However, they report many intrinsic benefits of religion that lead them to continue to pursue religion once released. We suggest that men have different motivations at different stages of the path of religious invigoration in prison but that those men who commit to observance gain intrinsic benefits that may give them sincere reasons to continue religion upon reentry.
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