Haredi Isolation in Changing Environments: A Case Study in Yeshiva Immigration

Finkelman, Yoel

doi:10.1093/mj/22.1.61

Cited by 19 publications

(7 citation statements)

References 6 publications

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“…Large groups within Haredi Judaism consist of Hasidim (Fader, 2009), the Yeshivish (Helmreich, 2000), and Chabad (Dein, 2011;Fishkoff, 2009). Haredim espouse strict observance to Jewish laws and traditions, pride themselves on their insularity and self-sustenance (Fader, 2009;Finkelman, 2002), and are not exposed to other ways of life through television or movies, as these modes of communication are generally forbidden and inaccessible (Deutsch, 2009).…”

Section: Covenantal Jewish Communitiesmentioning

confidence: 99%

Leaving a covenantal religion: Orthodox Jewish disaffiliation from an immigration psychology perspective

Engelman

Milstein

Schonfeld

et al. 2020

Mental Health, Religion & Culture

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This study explored psychological variables associated with disaffiliation from Orthodox Judaism (a covenantal community), and subsequent wellness. A web-based survey (N = 206) assessed factors previously used to study immigrants: push (distress within origin community), pull (toward destination community), and goal attainment. Psychological wellness, perceived stress, overall health, and loneliness were also assessed. Findings included: 1) strong pull toward opportunities for physical and ideological autonomy; 2) those who experienced more push toward disaffiliation, reported decreased current wellness; 3) goal attainment was associated with increased wellbeing; 4) significant differences in the experiences of disaffiliation between men and women; 5) most who disaffiliated left religion altogether; those who remained religious decreased their participation, and few joined non-Jewish faith communities. Results demonstrate that this immigration paradigm can be adapted to advance research on individuals who disaffiliate from covenantal religious communities.

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Section: Covenantal Jewish Communitiesmentioning

confidence: 99%

Leaving a covenantal religion: Orthodox Jewish disaffiliation from an immigration psychology perspective

Engelman

Milstein

Schonfeld

et al. 2020

Mental Health, Religion & Culture

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“…Studies of the Haredi community have addressed complex processes of acceptance and rejection of contemporary Western ideas and practices (see Caplan ; Finkelman ; Friedman ; Hakak ; Spiegel ). These processes have been explored in ideological and demographic contexts (e.g.…”

Section: The Haredi Community In Israelmentioning

confidence: 99%

Negotiating Tradition and Contemporary Education: An Enrichment Center for Jewish Ultra‐Orthodox Children in Israel

Haller

Golden

Tavecchio

2018

Anthropology & Edu Quarterly

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This paper addresses the negotiations of Haredi (Jewish Ultra-Orthodox) kindergarten teachers with contemporary educational understandings as these emerge in a Haredi Enrichment Center for kindergarten children. Using the prism of Thirdspace, a close look at the themes around which the Enrichment Center and its activities were organized reveals the cultural strategies involved in the amendments that contemporary ideas and practices must undergo in order to be conceptually accepted and practically implemented by Haredi educators.

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“…The culture war waged by the religious leadership between the old and new orders generated a fundamentalist responseHaredi orthodoxy (Almog, 2012;Friedman, 1991). The Haredi stream, also called "ultra-Orthodox," follows a religious conception that seeks to preserve religious life in the closest possible form to its initial sources, while avoiding any change of Jewish law and of the Bible (Caplan, 2007;Finkelman, 2002;Shahak & Mezvinsky, 1999). The Haredi world view is conservative and puritanical and it defines itself in terms of a "counter-culture."…”

Section: Haredi Society -Historical Backgroundmentioning

confidence: 99%

To Join or Not to Join, and How to Join: Higher Education as an Option in the Israeli Haredi World Today

Davidovitch

Soen

2014

ISS

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The State of Israel is gradually increasing its efforts to integrate the ultra-Orthodox population within Israeli society both in general (in the army, in employment) and in higher education in particular. The major question arising in all systems where attempts are being made to integrate this population is whether they should be encouraged to join separate settings or existent settings, together with the rest of the population. This question is at the heart of the current article. The article suggests that policy shapers in Israeli higher education object to establishing unique institutions for the ultra-Orthodox; their integration in existing settings as well should only serve as an intermediate solution. The solution devised by the CHE (Council for Higher Education) is the "platform" or "inn" institution -a Haredi or ultra-orthodox institution of higher education operating under the academic wings and direct ISSN 2329-521X 2014 www.macrothink.org/iss 51 control of an existing and recognized academic institution. At present it seems that despite forecasts regarding the significance of providing accessibility to higher education for the ultra-Orthodox in Israel, we will probably witness a similar process to that which occurred in Israeli higher education in the 1990s, one of universalization and popularization. At first there will be a significant rise in the proportion of ultra-Orthodox joining the system and then the numbers will level out. Issues in Social Science

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Haredi Isolation in Changing Environments: A Case Study in Yeshiva Immigration

Cited by 19 publications

References 6 publications

Leaving a covenantal religion: Orthodox Jewish disaffiliation from an immigration psychology perspective

Leaving a covenantal religion: Orthodox Jewish disaffiliation from an immigration psychology perspective

Negotiating Tradition and Contemporary Education: An Enrichment Center for Jewish Ultra‐Orthodox Children in Israel

To Join or Not to Join, and How to Join: Higher Education as an Option in the Israeli Haredi World Today

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