ABSTRACT: When Haredi Jews talk ideology, they talk with enormous self-confidence and single-mindedness. Yet, when one scratches underneath the surface of Israeli Haredi rhetoric, one discovers enormous ambivalence: ambivalence about Zionism, ambivalence about the State of Israel, ambivalence about secular Jews, ambivalence about isolationism, ambivalence about Torah- only education, ambivalence about Israel’s multiculturalism, ambivalence about poverty and the Kollel life, and even ambivalence about gender roles and rabbinic authority. Haredi ambivalence in Israel stems from the complexities of trying to implement dogmatic isolationism in the context of a modern, open Jewish society and from the odd situation of being economically and militarily dependent on a State the existence of which Haredi ideology opposes. Borrowing models of sociological ambivalence from the writings of Robert Merton, Zygmunt Bauman, and Victor Turner, this article suggests that “ambivalence” is central to understanding the complex relationship between mainstream Israeli Haredim and the State of Israel. Furthermore, I argue that the current narrative that dominates Israeli studies of Haredi society—the narrative of Israelization—does not succeed in capturing the complexity and multidimensionality of the Haredi encounter with the State. Writer: Yoel Finkelman, 2014 המאמר זמין (ייתכן בתשלום) בקישור הבא
תוצאות חיפוש
The Effects of Sociocultural Transitioning on Accessibility to Healthcare: The Case of Haredi Jews Who Leave Their Communities Minority groups and immigrants encounter complex issues when attempting to access healthcare. This study examines factors afecting access to healthcare by a group of individuals in Israel who decided to leave their Haredi Jewish communities. We conducted 23 semi-structured interviews with individuals disafliating from Haredi communities in Israel in order to identify hurdles encountered during the process of seeking healthcare. We focused on specifc steps in this process, including recognizing the need for help, deciding to actually turn to the health system, interaction with the system, and behavior after referring to the health system. We identifed approximately 20 factors which can be either barriers or catalysts afecting healthcare access at the various stages. These were then traced to religious upbringing, hurdles of sociocultural transition, and unique characteristics of individuals reshaping their lives. The fndings can be instrumental in designing culturally adapted health programs for individuals leaving the Haredi community. Moreover, the methodology that we are proposing can serve other investigations studying access to healthcare among various groups undergoing sociocultural transitions. Go to the research file
The thesis examines the phenomenon commonly known in Hebrew as “yetziah l’shealah". This study sees the defector ("yotze l’shealah") as being involved in a religious-cultural world with which he cannot identify. Deconversion is the way by which the defector successfully leaves that situation. The defector no longer believes in the tenets of Judaism according to which he was socialized and renegotiates those connections with Judaism or may even abandon them to various degrees. The thesis looks at the concept of defection as negotiating one's way within and, eventually, outside the contested process of ultra-Orthodox Judaism. Author: Louis Frankenthaler Year: 2004 לקריאת המאמר לחץ כאן
My name is Yael Eliya. I’m 36. I grew up in Bnei Brak and decided to leave the ultra-Orthodox community when I was 24. The process of leaving the Haredi community was very complicated in every respect. I would like to focus on the bumps in the road that I needed to travel until I effectively integrated into the job market and the world of academia.
Contact between Charedim and the rest of the world is mainly non-existent, with children taught to fear the non-Charedi world תגיות: פחד, סיפור יציאה, העולם החילוני, ארה"ב תאריך הכתבה: אוגוסט 2014
Treatment for couples presenting with sexual difficulties should consider the context of the couple's lives and their cultural milieu. Practitioners treating couples from traditional and faith-based societies should acknowledge, respect, and be willing to modify treatment to conform to the clients' beliefs. The purpose of this article is to describe the case of a young ultra-Orthodox couple presenting with unconsummated marriage and to illustrate and elucidate the multidisciplinary and culturally sensitive treatment provided. Authors: Rosenbaum, De Paauw, Aloni & Heruti Year: 2013 Click here to read
A flood of ugly rumors were the final straw that pushed Yisrael Heller to flee the strict, ultra-Orthodox community with his family, in the dead of night. The Hellers are part of a wave of Israelis who are severing ties with the Haredi world. תגיות: יציאה בשאלה, סיפורים אישיים תאריך הכתבה: ינואר 2016
The research uses a case study of individuals who leave ultra-Orthodox Judaism to illustrate that essential characteristics of the institutions they leave, such as their degree of encapsulation, shape both processes and narratives of identity change. Through examining the narratives of these exiters and comparing them to the literature on conversion into strict religious groups, we find that there is more institutional support for conversion into a group than for disaffiliating from a group. In conversion, recruits are provided with institutional scripts that shape their narratives; those who leave strict religious communities have no parallel ready-made a ccounts. Those that leave ultra-Orthodoxy state that they did not have a language to guide them in their transition into secular society. Nevertheless, despite their presentation of themselves as “scriptless” they also present themselves as brave individuals who are proud of their ability to leave a community that had encompassed all aspects of life. Authors: Davidman, L., & Greil, A. L. Year: 2007 לקריאת המאמר לחץ כאן
A lawsuit argues that men and women who left the ultra-Orthodox world without basic math, history, and language knowledge to live secular lives were neglected by the state. The state counters that it’s the parents’ fault. תגיות: תביעת ליבה, זכויות יוצאים תאריך הכתבה: מרץ 2017
