Perspectives of ultra-Orthodox children in Israel on risk and protection: The intersection of culture, religion, spirituality, and socio-political context

Nadan, Yochay; Ganz, Zev

doi:10.1177/0907568218774096

Cited by 20 publications

(11 citation statements)

References 24 publications

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“…Moreover, the concept of “spiritual risk” was clearly articulated in our interviews with Ultra‐Orthodox parents (Nadan et al, 2019) and children (Nadan & Ganz, 2018) as one of the most significant risks for children. In the eyes of the Ultra‐Orthodox community, “spiritual risk” is a complex construct comprising three interrelated dimensions: (a) a decline in observance of the Torah and the commandments; (b) violation of sociocultural norms and rules; and (c) a decline in spiritual beliefs, including the individual's sense of connection with G‐d.…”

Section: The Role Of Contexts In the Understanding Of Child Risk And mentioning

confidence: 90%

A Context‐Informed Perspective of Child Risk and Protection: Deconstructing Myths in the Risk Discourse

Nadan

Roer‐Strier

2020

J of Family Theo & Revie

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This article discusses context‐informed conceptualization in the study of children's risk and protection. It begins by defining this perspective, challenging the universalistic approach and the view of cultures as uniform, monolithic and static and acknowledging hybridity, complexity, and the dynamics of change and power relations. In the second part of the article, we exemplify three contexts (religion and spirituality, racism and exclusion, political conflict and violence) that emerged from our large‐scale qualitative research project in Israel exploring perceptions of child risk and protection in different contexts. In the third part of the article, we rethink the ontological nature of the categories of child “risk” and “protection.” We outline and deconstruct three prevalent myths identified in the risk discourse, discuss the stance of the observer and the issue of power, the discrepancies and value mismatch between parents and professionals, and the concept of complexity in the risk discourse.

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Section: The Role Of Contexts In the Understanding Of Child Risk And mentioning

confidence: 90%

A Context‐Informed Perspective of Child Risk and Protection: Deconstructing Myths in the Risk Discourse

Nadan

Roer‐Strier

2020

J of Family Theo & Revie

Self Cite

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“…Our findings suggest that the very skills learned by interviewers, which aid them in interviewing Western children, can be harmful and offensive to Arab children. Professionals who work with Muslim Arab children need to acquire sufficient knowledge and training in significant cultural-societal characteristics and to be aware of unique cultural and spiritual needs (Furness & Gilligan, 2014; Nadan & Ganz, 2018; Oxhandler et al, 2015). This is in keeping with the call to practitioners to move beyond cultural descriptions and stereotypes toward listening to the meanings that clients assign to their lives and their experiences within their unique life contexts (Hollinsworth, 2013; Nadan, 2017).…”

Section: Discussionmentioning

confidence: 99%

“Yes, My Uncle, I’ll Do Whatever You Say”: Experiences of Israeli Muslim Arab Children During Forensic Interviews Following Child Sexual Abuse

Katz

Tener

Marmor

et al. 2020

J Interpers Violence

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Children from Arab society in Israel have been overlooked in previous studies and efforts in the area of forensic interviews. The current study provides an in-depth thematic analysis of 30 forensic interviews with Israeli Muslim Arab children following child sexual abuse (CSA), all conducted by Arab forensic interviewers. In multicultural Israeli society, Muslim Arabs make up 18% of the population. In addition to the religious and cultural difference, this minority is involved in an ongoing conflict with the majority Jewish society in Israel and tends to have low trust of government authorities. This background necessarily affects the area of forensic interviews with children. The research explores the unique encounter between maltreated children from Israeli Muslim Arab society and forensic interviewers, highlighting its particular characteristics and challenges. Data analysis revealed a central theme of a clash of worlds. The forensic interviewers, although hailing from a similar background as the children, followed best practices developed in western societies. The children, on the other hand, faced enormous conflict in addressing CSA terminology and complying with the requirements of the forensic world in ways that are forbidden to the them in their own. Moreover, having been educated to accept the authority of adults unquestioningly, the children were torn between the difficulty of disclosing the abuse to someone outside the family, and the obligation to communicate candidly with the adult interviewer as required in the forensic context. The findings highlight the urgent need to reform the services these children receive and to dedicate future efforts to further assessment of cultural context and its impact on maltreated children, particularly in the forensic context.

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“…Haredis are concentrated primarily in areas in New York and New Jersey, and in the cities of Bnei Brak and Jerusalem in Israel ( Greenberg and Witztum, 2013 ). Haredi society is extremely traditionalist, collectivist, and patriarchal, conducting itself as a closed community with emphasis on faith in God, strict obedience to Jewish law, and staunch loyalty to the community ( Freund and Band-Winterstein, 2017 ; Nadan and Ganz, 2018 ). Haredi society does not form a homogeneous group.…”

Section: Introductionmentioning

confidence: 99%

Non-Haredi Arts Therapists’ Perceptions of Therapy With Ultra-Orthodox Children

2021

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Studies have underscored the complexity of the encounter between ultra-Orthodox (Haredi) society and psychotherapy, as well as the challenges involved in developing a therapeutic relationship in cross-cultural therapy. However, there is scant research on therapy for ultra-Orthodox children, especially when it comes to arts therapies that take place in a cross-cultural setting. The current study examined the perceptions of 17 arts therapists (including visual art therapists, dance/movement therapists, psychodramatists, music therapists and bibliotherapists) who are not ultra-Orthodox, and who currently work or have previously worked with ultra-Orthodox children. Semi-structured interviews were conducted with the therapists and analyzed using the principles of Consensual Qualitative Research. The study covered four domains: (1) perceptions of the significance and objectives of arts therapy with ultra-Orthodox children; (2) the influence of the cultural difference between therapist and client on the emotional experience and the therapeutic relationship; (3) the use of arts in therapy; (4) systemic aspects. The findings indicate significant perceptual and value-based disparities between therapists and clients, which pose difficulties and challenges to all participating parties and require therapists to be highly sensitive. Aside from the difficulties, the findings suggest that this cultural difference may also have certain advantages for clients as well as therapists. The findings likewise attest to the multifaceted process of change that is taking place within Haredi society in its attitude toward psychotherapy in general and arts therapy in particular.

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Perspectives of ultra-Orthodox children in Israel on risk and protection: The intersection of culture, religion, spirituality, and socio-political context

Cited by 20 publications

References 24 publications

A Context‐Informed Perspective of Child Risk and Protection: Deconstructing Myths in the Risk Discourse

A Context‐Informed Perspective of Child Risk and Protection: Deconstructing Myths in the Risk Discourse

“Yes, My Uncle, I’ll Do Whatever You Say”: Experiences of Israeli Muslim Arab Children During Forensic Interviews Following Child Sexual Abuse

Non-Haredi Arts Therapists’ Perceptions of Therapy With Ultra-Orthodox Children

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