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

Buchbinder, Eli; Shoob, Tamar

doi:10.1080/01488376.2012.745825

Cited by 17 publications

(12 citation statements)

References 39 publications

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“…The community has enormous power over the life of individuals. Daily life revolves around community values and is maintained by traditions, such as distinctive clothing and geographically separated communities (Buchbinder & Shoob, 2013). Furthermore, this group is divided into several sectors, including the Lithuanian, Hasidic, Sephardic, Hutzniki (foreigners who immigrated to Israel), and Tshuva (individuals who were brought up secular and then adopted a religious way of life), according to ways that they worship God and their attitudes toward modernity and the Israeli society.…”

Section: Introductionmentioning

confidence: 99%

“God is a painter”: How Jewish Ultra-Orthodox art therapists and clients perceive mental health treatment

Podolsky-Krupper

Goldner

2020

Transcult Psychiatry

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The current study examined the ways in which 14 art therapists and adult clients from the Ultra-Orthodox sector in Israel perceive mental health and mental health treatment. Semi-structured interviews were subjected to an interpretative phenomenological analysis to capture the meaning ascribed to the treatment and its challenges. Four themes emerged: the perception of mental health as related to the centrality of functioning, purposefulness, and emotional balance; the specific challenges of therapy, in terms of suspicion regarding treatment and difficulties in establishing intimacy and self-disclosure; the interplay between the worlds of therapy and religion; and the intersection of art and religion. The discussion centers on an interpretation of the findings in light of the ontological typology of individualism versus collectivism.

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Section: Introductionmentioning

confidence: 99%

“God is a painter”: How Jewish Ultra-Orthodox art therapists and clients perceive mental health treatment

Podolsky-Krupper

Goldner

2020

Transcult Psychiatry

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“…Toward this end, it uses a study of Jewish Holocaust survivors as a prism to illustrate concepts, such as risk and resilience theory across the lifespan. Similarly, Buchbinder and Shoob’s (2013) study focused on child welfare staff who work with members of the Orthodox community. The perceptions of Orthodox community members were not included in the study.…”

Section: Resultsmentioning

confidence: 99%

Are Practitioners Equipped to Work With and Advocate for Members of the American Jewish Community? An Analysis of Discourse-Shaping Periodicals

Hodge

Boddie

2021

Families in Society

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American Jews represent a culturally distinct community that is increasingly victimized by hate crimes and other antisemitic acts. To determine the degree to which social work practitioners are equipped to work with, and advocate for, members of the American Jewish community, this study analyzed 10 years of content appearing in nine discourse-shaping periodicals. Manual and electronic searches were conducted, with two coders independently reviewing and analyzing the obtained literature in each search arm. The analysis yielded six articles that focused on Jews (four in an Israeli context). No articles featured the voice of American Jews, focused on culturally competent practice with American Jews, or addressed contemporary antisemitism. The results suggest that American Jews are largely invisible in social work discourse, which raises questions about the profession’s ability to comply with its ethical standards.

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“…Social work in Israel, like in many other countries around the world, aspires to promote culturally competent and context-informed interventions in its work with minority groups. In the case of work with the Ultra-Orthodox community in Israel, many measures have been taken to this end, including the extensive training of Ultra-Orthodox social workers (Dehan 2013), and ongoing collaboration between the social services on the one hand, and chief rabbis and informal assisting figures in the Ultra-Orthodox community on the other (Buchbinder and Shoob 2013). However, the extreme and intense nature of HIPD in the community, when one parent disaffiliates, rocks the challenges the values of the community and the profession alike, giving rise to polarization, alienation, and even hostility between the state social services system and the community.…”

Section: Discussionmentioning

confidence: 99%

“…The consequences of divorce in the community are tremendous and include alienation from neighbors, alienation from the formal community authorities, and impairment of the ability to secure "good" future marriages for the children (Barth and Ben-Ari 2014). The severe consequences of divorce in the Ultra-Orthodox community are further compounded by contexts in which one of the parents has disaffiliated (Buchbinder and Shoob 2013). Doron (2013aDoron ( , 2013b describes the phenomenon of disaffiliation with the Ultra-Orthodox community as a process of a person moving away from the Ultra-Orthodox community and leaving behind his or her Ultra-Orthodox religious identity.…”

Section: Hipd In the Context Of The Ultra-orthodox Communitymentioning

confidence: 99%

“Torn between Two Worlds”: Practitioners’ Perceptions of Children in Situations of High Intensity Parental Dispute in the Jewish Ultra-Orthodox Community in Israel

2021

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Exposure to high intensity parental dispute (HIPD) can have harsh consequences for children both in childhood and adulthood. Most of the research on children and HIPD has been conducted in Western societies. Guided by context-informed perspective, the present study was designed to learn about the lives of children in HIPD situations within the Jewish Ultra-Orthodox community in Israel, in which one of the parents has disaffiliated with the community, as perceived by frontline practitioners who intervene with the children and their families in this context. Nine semi-structured interviews with social workers with extensive experience in such cases and 25 written reports authored by social workers were analyzed. The thematic analysis highlighted the impact of the clash between the Ultra-Orthodox world and the secular world on the lives of the children. The findings also underlined the challenges facing social workers in assessing these children's most urgent needs given the various risks they face, including spiritual risk. The discussion points to an urgent need for further theoretical advancements regarding HIPD and children in other non-Western contexts and the crucial role of context-informed research in understanding this multifaceted phenomenon, which should greatly impact both decision making and intervention. The study's conclusions indicate the importance of incorporating the findings into policy and practice in order to more effectively adapt interventions for children to situations of HIPD in closed societies.

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

Cited by 17 publications

References 39 publications

“God is a painter”: How Jewish Ultra-Orthodox art therapists and clients perceive mental health treatment

“God is a painter”: How Jewish Ultra-Orthodox art therapists and clients perceive mental health treatment

Are Practitioners Equipped to Work With and Advocate for Members of the American Jewish Community? An Analysis of Discourse-Shaping Periodicals

“Torn between Two Worlds”: Practitioners’ Perceptions of Children in Situations of High Intensity Parental Dispute in the Jewish Ultra-Orthodox Community in Israel

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