Search Results (11)

Beliefs that uphold patriarchal principles may influence individuals’ willingness to avoid conflict in their intimate-partner relationships, which can, in turn, increase the likelihood of intimate-partner economic violence. However, these associations remain underexplored in current research. This study examines these dynamics within a sample of 321 adults from the Ultra-Orthodox Jewish community—a patriarchal and traditional culture. Specifically, it examines associations among beliefs supporting patriarchal principles at the micro (gendered domestic roles), meso, and macro (institutional power of men and the inherent inferiority of women) levels; conflict avoidance; economic violence; and sex differences in these factors. Descriptive statistics were used to analyze sex differences in the study variables, and path analysis was used to examine the correlations between research variables for men and women. The findings indicate that beliefs in patriarchal ideologies were moderate across all levels but slightly higher among men. Men were significantly more likely than women to avoid conflict with their intimate partners. Beliefs in support of patriarchal ideologies were predictive of conflict avoidance, particularly among women. Contrary to prior research, this study revealed nonsignificant sex differences in the prevalence of economic-violence victimization. These findings, however, do not negate the role of sex-based dynamics in economic-violence victimization. We discuss the findings and the meanings assigned to conflict avoidance by men and women, while considering gender disparities of power and control. We suggest that men’s tendency to avoid conflict likely moderated their likelihood of perpetrating economic violence. Full article

The past few decades have witnessed significant increases in levels of education among women members of conservative religions. Contrary to the expectations of both researchers and policymakers, this trend has not been accompanied by decreases in levels of piety. The purpose of this article is to explore what it means to educated religious women to belong to conservative religious communities that embody values and practices that do not conform to the values of modernity associated with exposure to higher education. On the basis of a series of group interviews with educated Jewish Haredi women in Israel, we examined this very question. We found that the women we interviewed demonstrated a deep pride in their religious identity and an ongoing and strong commitment to their community. At the same time, they regarded membership in their community as a form of social capital enabling them to secure a wide array of benefits, which provided compensation for the demand to conform to conservative practices. We conclude that through a process of exchange (social capital against the price of conforming), the women challenge existing norms while maintaining strong religious identities, taking part in democratic processes, and, together, forging articulated bonds of membership and belonging. Full article

The identification of demographic factors of vulnerability and resilience in communities facing belligerent conflicts is increasingly relevant today. This representative study aims to examine the effect of protracted violence on the level of fear of the overall Israeli-Jewish population, and the role of the conflict on the connection between socio-economic factors and fears. Sixty-six representative samples were identified and surveyed from 2001 to 2019 (n = 37,190) that occurred during (n = 14,362) and between (n = 22,828) seven conflicts and non-conflict periods. Results show that during military conflicts, civilians declared less fears of physical injury comparing routine time; a slow trend of decline in the level of fears over time was observed; during routine periods, fear was associated with female-gender and with the lowest income level group. Ultra-orthodox and Religious respondents had significantly less fear than the secular and traditional respondents. During military conflicts, the results changed significantly, mainly for the lowest income group, women and ultra-orthodox. Full article

This study explored the mental health and job satisfaction of Ultra-Orthodox women who work in different cultural environments. Data were gathered from 304 Ultra-Orthodox women who belong to various streams in this society and who were recruited by the Midgam research panel. The participants filled out self-reported questionnaires that assessed their family quality of life, community sense of coherence, diversity climate, inclusive leadership, job satisfaction, and mental health. The participants ranged in age between 19 and 64 years (M = 30.86, SD = 8.71); 43.1% worked within the Ultra-Orthodox enclave, while 22.4% worked with both Ultra-Orthodox and secular individuals and 34.5% worked in mainly secular environments. We observed differences and similarities among the three groups of women. Community sense of coherence was weakest among those who worked outside the enclave, while diversity perception and inclusive leadership were highest among that group. In all three groups, family and community were the most important resources for mental health. Both traditional resources (i.e., family and community) and other resources (i.e., perception of diversity climate and inclusive leadership) were important for job satisfaction. Full article

The Jewish ultra-Orthodox community enforces strict rules concerning its members’ way of life and demands that their identities be consistent with that of this conservative community. However, such congruence does not exist for ultra-Orthodox women who identify as lesbians. Drawing on social representation theory, this study examines the unique family structures that lesbian ultra-Orthodox women in Israel have adopted to accommodate their conflicting identities. The study employed a qualitative multiple case study design, conducting in-depth interviews with seven ultra-Orthodox lesbian women, and adopted a phenomenological approach to learn about their lived experience. The women had all married young in arranged marriages and all had children. Four of them were still married, while the other three were divorced. In all cases, however, their lesbian identity was kept hidden. The findings reveal the unique family structures these women created that allowed them to maintain their religious way of life on the surface, while remaining committed to their sexual identity in secret. The study extends the social representation theory and promotes an understanding of the multifaceted identity of ultra-Orthodox lesbian women. The findings can aid in designing interventions that can help such women cope with the secret aspects of their life. Full article

Rebbetzin Batsheva Kanievsky (1932–2011) served as a spiritual guide for many; her prominence and influence were a unique phenomenon in the Haredi (Jewish ultra-Orthodox) community in which she grew up, where women, lacking Talmudic knowledge or other sources of authority, are generally found only at the margins of the public sphere. Her multi-faceted activity was focused on offering blessings and advice. She also innovated a few segulot (magical techniques) and religious rituals. Her leadership is characterized, on the one hand, by the preservation and even strengthening of the existing Lithuanian Haredi ethos, particularly in the context of the wife’s complete self-abnegation for her husband’s Torah study. On the other hand, it fostered emotional and experiential elements that are closer to the ethos of the Hasidic and Sephardi communities and are associated with folk piety and a quasi-magical orientation. Rebbetzin Kanievsky thus created a type of female religious leadership that can be characterized as anti-leadership, in which she embodied the Haredi conception of ideal womanhood. Consequently, she was not perceived as a threat to Haredi values but rather as their promoter. However, this model of leadership enabled her to break, almost despite herself, the limitations of the gender hierarchy of the Haredi community and serve as an almost singular female role model in that community’s pantheon. Full article

Over the past four decades, there have been significant changes in workplaces around the world, including a workforce that has become more diverse as the relative proportion of women in the workforce has increased. This trend has included the increased workforce participation of women from conservative minority groups. This article discusses the significance of the integration of college-educated women from conservative minority groups into the workforce in terms of their own personal health and well-being. This work focuses on two groups of college-educated women from conservative minority groups that have joined the Israeli workforce: Ultra-Orthodox women and Bedouin Arab women. This qualitative study was based on five focus groups, which included 16 women from the two examined groups. The main themes raised in those focus groups were categorized and analyzed. The data analysis was guided by the diversity-climate approach and salutogenic theory. The research findings indicate that a diversity climate that included most of the different aspects of this approach was present in the participants’ statements regarding their workplaces. In practice, diversity climate supported sense of coherence, such that both diversity climate and a sense of coherence led directly to the occupational health of these college-educated, minority women. Full article

This study examines how far the establishment of an ultra-orthodox (Haredi) women-only curriculum and learning environment crafted for their needs, such as supplementary Biblical studies, fosters students’ enrollment and achievement in STEM. The methodology utilizes interviews with administrators accompanied by a Google questionnaire surveying students in order to compare the secular Azrieli College of Engineering with its new ultra-orthodox branch, Tmura Seminary, which aims to promote the acquisition by ultra-orthodox Jewish women of an engineering diploma so that they can find employment in the job market. This objective is significant because the ultra-orthodox community in Israel represents a unique family setting in which the men devote most of their workday to Judaic studies while the women are the breadwinners. The findings of the current study show that addressing the higher education gender gap by purposeful efforts to include ultra-orthodox women is indeed feasible. Still, it remains a challenging endeavor because besides being first-generation students subject to religious constraints, Haredi students are insufficiently prepared in mathematics and English before arriving at the campus, which requires that they participate in an intensive pre-academic preparatory program. The analysis of results showed differences between ultra-orthodox and secular students in their motivation for study, sources of information about suitable education institutions, balancing work and family life priorities, financial need for scholarships, and career path, which is directed toward finding a job in the high-tech industry rather than continuing after graduation to pursue a Master-level degree. Full article

Life Scripts and Counter Scripts are used to illustrate the struggle by Israel’s Nationalist-Ultra-Orthodox Rabbinical authorities within the Zionist-religious community against military service for women. Following years in which the army had been out of bounds for the normative life scripts of the community’s women, the enlistment of women was relatively legitimized and normalized (although still far from becoming mainstream). These women identified an epistemic community that enabled them to establish life scripts offering community logics by which military service is perceived as empowering and offering positive capital and meaning. Conversely, leaders of conservative organizations within the Zionist-religious community, identifying the enlistment of women as a threat to the essentially religious-chauvinistic community order, embarked upon an internal campaign aimed at preventing it. This campaign can be seen as an attempt to establish a ‘counter script’ to the women’s enlistment script. It does not attempt to convince based on religious logics but by refuting beliefs formed as part of the script the women imagined would become their reality after they enlist. The paper analyzes a specific discourse arena taking part in the campaign—that of online videos distributed on YouTube and social media, aiming to influence attitudes. We conclude that, despite attempts to establish counter-scripts, by definition, these initiatives consist of an admission of weakness by the religious-rabbinical authority, as its very need to distribute these videos points to a double-bind and an ‘own-goal’ of sorts for the conservative authorities within religious-nationalist society. Full article

Background: This study examined the effectiveness of a birth preparation course on coping with childbirth among primigravid ultra-orthodox Jewish women in Israel. Methods: In total, 130 ultra-orthodox 25–35-week primigravid women were divided into a study (n = 100, participated in birth preparation courses) and a control (n = 30, did not participate in the courses) group. A questionnaire was delivered three times: T₁—before the course/delivery, T₂—two–three days after delivery, and T₃—a month after delivery. Results: At T₃, self-efficacy among the study group was higher than in the control group. Differences in self-efficacy were found over time regardless of the group (F_(2,246) = 12.83, p < 0.001), as a time–group interaction effect (F_(2,246) = 10.20, p < 0.01). Self-efficacy in the study group (Mean, M = 3.40, Standard deviation, SD = 0.63 at T₁) dropped to M = 3.06, SD = 0.76 at T₂ and rose to M = 3.34, SD = 0.64 at T₃. In the control group, self-efficacy (M = 3.53, SD = 0.56 at T₁) dropped to M = 3.26, SD = 0.63 at T₂ and to M = 2.95, SD = 0.76 at T₃. Discussion: The childbirth preparation course was found to be effective in raising self-efficacy among primigravid ultra-orthodox religious women when compared to the control group. Full article

Traditional societies around the world face various challenges with the introduction of “modern” values as a result of various globalization processes occurring worldwide. In the research literature, these groups are generally referred to as a “transitional societies.” The focus of the research discourse on “a society in transition” is the social change derived from the undermining of that traditional society and the weakening of its constituent values with the acquisition of higher education and modification of traditional division of roles in the family. In the last two decades, the ultra-Orthodox society in Israel has undergone far-reaching changes that are reflected in the acquisition of higher education and the accelerated entry into the employment market. In light of these changes, this study seeks to examine how the academic ultra-Orthodox deal with this integration into a work place outside the “enclave.” Methodologically, the study is based on qualitative content analysis of four focus groups, two for men and two for women, as is customary in ultra-Orthodox society. During the group discussion, participants were asked to describe how they cope with conflicts and their general professional challenges in the workplace. The findings of the study show that both the men and the women, described themselves as adaptable and coped well, despite the social difficulties facing their community and professional challenges in the employment space. The analysis of the major themes relies on the Stress and Coping theories. Full article