The “Ambassadorial” Journalist: Twitter as a Performative Platform for Ultra-Orthodox Journalists during the COVID-19 Pandemic

Abstract

Journalists can play a pivotal role in promoting a population’s security amid a health crisis such as a global pandemic. This role becomes of enhanced importance for marginalized populations as they face a compounded threat due to preexisting social inequalities and exclusion. This study focuses on the utilization of Twitter by ultra-Orthodox journalists during the early months of the COVID-19 pandemic in Israel. The study applies a thematic analysis of 23,110 tweets from the 20 most popular ultra-Orthodox journalists on Twitter. Findings reveal that ultra-Orthodox journalists utilized Twitter in an “ambassadorial” role to advocate their community’s security through six strategies: (1) explaining the challenges endangering ultra-Orthodox Jews during COVID-19, (2) dispelling COVID-19 accusations directed against ultra-Orthodox Jews, (3) encouraging social distancing and health guidelines, (4) highlighting the social contributions of ultra-Orthodox Jews to the general public during the pandemic, (5) criticizing wrongdoers who violated the health guidelines, and (6) calling out acts of hatred and bigotry that have been directed toward ultra-Orthodox Jews. These findings reveal the professional ethos of ultra-Orthodox journalists and their aspiration to protect their community. Furthermore, these findings shed light on the vital role Twitter can play in journalistic work through inter-social interactivity and the enablement of capabilities, particularly the capability “to be secure.” Lastly, this study expands the understanding of the social media resource contributing to policymakers tasked with formulating its fair distribution in society in accordance with the capabilities approach and its objective of promoting well-being.

Religious Journalists’ Ethics on Communicating Science: The Case of Ultra-Orthodox Reportage in Israel

“…Given the piety and totality of the Haredi way of life, as discussed in literature reviews, the existence of the religious facet as a separate category came as a surprise. Specifically, when comparing our findings with previous research on Haredi journalists, communal considerations were found to trump professional ones (Golan and Mishol-Shauli 2018;Lavie et al 2023;Shomron 2022). Furthermore, it could be assumed that religion would act as an underpinning axis to guide all considerations.…”

“…Previous studies of Haredi journalism suggest that communal aspects carry more weight in enclaved societies (Golan and Mishol-Shauli 2018;Lavie et al 2023;Rosenberg and Blondheim 2021;Shomron 2022). Additionally, as science is regarded as knowledge that leans on ambivalent tenets of legitimacy within religious communities, its ethical considerations warrant particular examination within this conceptual framework.…”

Barriers to the Healthcare System Faced by Ultra-Orthodox Religious Disaffiliates

“…Ultra-Orthodox people use independent sectoral media, supervised by rabbinic committees. Access to the internet as well as non-religious media and books is limited (Orr, Erblich, et al 2021; Shomron 2022; Shomron and David 2022).…”

“…There are numerous ultra-Orthodox streams, groups, and sub-groups, which differ from one another in certain aspects of religious practice and belief (Caplan and Leon 2023). The ultra-Orthodox population in Israel can roughly be divided into three main streams: Hasidic, Lithuanian, and Sephardic, each makes up around one third of the ultra-Orthodox population (Engelman et al 2020; Friedman 2021; Shomron 2022).…”

Protecting the community: How digital media promotes safer behavior during the Covid-19 pandemic in authoritarian communities—a case study of the ultra-Orthodox community in Israel

“…Rabinowitz, 2020). At the same time, others, including ultra-Orthodox journalists, contextualized the elevated morbidity levels and pointed to extenuating circumstances that are characteristic of ultra-Orthodox communities (Shomron, 2021b). These included crowded living conditions, habitual close communal activities, and a paucity of health information (e.g.…”