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Artículos de revistas sobre el tema "Ultra-Orthodox Jews – Israel"

Autor: Grafiati

Publicado: 26 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Kranzler, Malachi. "Ultra-Orthodox Jews in Israel: Close yet Distant." Social Issues in Israel 33, no. 2 (2024): 205–44. https://doi.org/10.26351/siii/33-2/1.

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This article explores a central theme that shaped and underpinned the study of ultra-Orthodox Jews in Israel from the 1980s until the mid-2010s: the presentation of ultra-Orthodox society in a way that distances it from the surrounding Israeli society and constructs it as the "other." The research method involves content analysis, sorting, and cataloging of nearly a thousand studies on the ultra-Orthodox community in Israel. The article describes the components of the research discourse on this community: the perception of ultra-Orthodoxy as sectarian, marginal, exotic, and extreme; its connec

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2

Katz, Yaron. "Identity Politics in Israel: The Ultra-Orthodox Challenge." Journal of Interdisciplinary Studies 36, no. 1 (2024): 69–86. http://dx.doi.org/10.5840/jis2024361/24.

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Israeli politics has been characterized by identity-based conflict, particularly surrounding the connection between the state of Israel and its identity as a Jewish state. A significant focal point of this conflict revolves around the tension between secular Jews and the Ultra-Orthodox community. Despite being a minority group, the Ultra-Orthodox holds substantial political influence. Over the past two decades, Ultra-Orthodox parties have strategically leveraged religious issues to gain political influence. Simultaneously, secular politicians have capitalized on anti-religious sentiment among

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Katz, Yaron. "Identity Politics and Religious in Modern Society." International Journal of Scientific and Management Research 07, no. 09 (2024): 49–60. http://dx.doi.org/10.37502/ijsmr.2024.7904.

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Israeli politics has been characterized by identity-based conflict, particularly surrounding the connection between the state of Israel and its identity as a Jewish state. A significant focal point of this conflict revolves around the tension between secular Jews and the ultra-Orthodox community. Despite being a minority group, the ultra-Orthodox holds substantial political influence. Over the past two decades, ultra-Orthodox parties have strategically leveraged religious issues to gain political power. Simultaneously, secular politicians have capitalized on anti-religious sentiment among secu

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4

Katz, Yaacov. "Religious and Heritage Education in Israel in an Era of Secularism." Education Sciences 8, no. 4 (2018): 176. http://dx.doi.org/10.3390/educsci8040176.

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Israel as a unique country composed of a religiously heterogeneous society of native-born Israelis whose parents arrived in the country before the declaration of Israel as an independent state in 1948 and immigrant Jews coming from countries spread throughout the world, mainly from the early 1960s until the present time, as well as Arab Moslem, Arab Christian, and Druze citizens born in the country. The Jewish population consists of secularized Jews who are almost totally estranged from the Jewish religion; traditional Jews who identify with the Jewish religion; religious modern orthodox obser

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5

Krylov, A. V. "The role of the religious factor in political processes in Israel." Journal of International Analytics, no. 1 (March 28, 2016): 98–108. http://dx.doi.org/10.46272/2587-8476-2016-0-1-98-108.

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This article studies the influence of religion on political and social processes in Israel. Modern Israel is a complicated multi-ethnic and multi-religious society. Israel is home to over 8 million people and approximately a quarter of its citizens are non-Jews (Muslim Arabs and Christian Arabs, Druze, Bedouins, Circassians and etc.). In spite of the fact that the Israeli system of law provides “the complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex”, many Arabs and other non-Jews citizens of the State are not really integrated into Is

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6

Rebhun, Uzi. "Jewish Diversity in Israel." European Judaism 56, no. 2 (2023): 88–111. http://dx.doi.org/10.3167/ej.2023.560209.

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Abstract This article explores complementary dimensions of Jewish diversity in Israel. In the past two decades Jews have evolved in polarising directions: whereas the fringes of ultra-Orthodox and the secular widened, the traditional middle narrowed. Within each sector, religious identification across an individual's life cycle is dynamic, with the ultra-Orthodox and religious bolstering their religiosity and the secular and traditional moving away from any religious patterns. Alongside some significant differences among the religious sectors in attitudes and behaviours, such as the importance

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7

Moskovich, Yaffa, and Ido Liberman. "Group identity and social closeness." International Journal of Sociology and Social Policy 38, no. 3/4 (2018): 259–79. http://dx.doi.org/10.1108/ijssp-06-2017-0085.

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Purpose The purpose of this paper is to study examine the social identity of Ultra-Orthodox students enrolled in institutions of higher learning in Israel, and specifically the ways in which the identity of Ultra-Orthodox students who interact with other groups on campus compares to the identity of self-segregated Ultra-Orthodox students. Traditionally, Ultra-Orthodox students have preferred self-segregated educational institutions. Today, however increasing numbers of Ultra-Orthodox Jews are enrolling in regular academic institutions. Although they study in separate, homogeneous classrooms, t

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8

Kleinman, Ron S. "The Halakhic Validity of Israel’s Judicial System among Israeli Ultra-Orthodox Halakhic Decisors." Review of Rabbinic Judaism 18, no. 2 (2015): 227–59. http://dx.doi.org/10.1163/15700704-12341286.

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This paper examines the approaches of three Israeli ultra-Orthodox halakhic decisors and rabbinical judges to civil law and adjudication in Israel. Based primarily on Israel’s building and condominium housing laws, it reveals that the approaches of these decisors appear largely to reflect their distinctive ideological and sociological stances towards Israeli civil law and its civil judicial system. Rabbis Israel Grossman and Shmuel Wosner confer halakhic validity on construction that is in violation of civil law, justifying it on the need to enlarge flats due to large family size and crowded c

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9

Weingrod, Alex, and ʿAdel Mannaʿ. "Living Along the Seam: Israeli Palestinians in Jerusalem." International Journal of Middle East Studies 30, no. 3 (1998): 369–86. http://dx.doi.org/10.1017/s0020743800066228.

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Deeply divided between opposing national, religious, and ethnic groups, contemporary Jerusalem is a paradigm of urban heterogeneity and dichotomous identities. The social divisions that split Jerusalem are many and deep; to list the more obvious lines of fragmentation, this small city of about a half-million persons includes Muslims, Christians, and Jews; secular and ultra-orthodox Jews; Palestinian refugees; peasants; and old established Jerusalemite families. Although Jerusalem's physical and social landscape is criss-crossed by multiple political and symbolic boundaries, there can be no dou

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10

Adini, Bruria, Yoel Cohen, and Ahuva Spitz. "The Relationship between Religious Beliefs and Attitudes towards Public Health Infection Prevention Measures among an Ultra-Orthodox Jewish Population during the COVID-19 Pandemic." International Journal of Environmental Research and Public Health 19, no. 5 (2022): 2988. http://dx.doi.org/10.3390/ijerph19052988.

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The ultra-Orthodox population in Israel was heavily impacted by COVID-19; it is important to understand the factors that contributed to this. There may be a friction between religious versus governmental guidelines that may reduce adherence to COVID mitigation guidelines, such as social distancing and masking. The purpose of this study is to explore this tension and the extent to which it existed in the surveyed sample. The study identified attitudes of ultra-Orthodox individuals concerning religious and public health measures to mitigate COVID-19 infection. A closed-ended questionnaire was co

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11

Bayram, Tevfik, and Milka Donchin. "Determinants of health behavior inequalities: a cross-sectional study from Israel." Health Promotion International 34, no. 5 (2018): 941–52. http://dx.doi.org/10.1093/heapro/day054.

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Summary Health behaviors are shaped by the opportunities people have; and the choices they make according to these opportunities. Inequality in economic, cultural and social resources causes disparities in health and health behaviors. Jerusalem has a multiethnic structure, mainly made up of Jews and Arabs. Arabs and Ultra-Orthodox Jews are disadvantaged in terms of socio-economic and health indicators. The purpose of this study is to determine the factors associated with three health behaviors: physical activity (PA), fruit and vegetable consumption, and smoking. This cross-sectional study was

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12

Magid, Shaul. "Loving Judaism through Christianity." Common Knowledge 26, no. 1 (2020): 88–124. http://dx.doi.org/10.1215/0961754x-7899599.

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This contribution to the Common Knowledge symposium on xenophilia examines the life choices of two Jews who loved Christianity. Elijah Zvi Soloveitchik, born into an ultra-Orthodox, nineteenth-century rabbinic dynasty in Lithuania, spent much of his life writing a Hebrew commentary on the Gospels in order to document and argue for the symmetry or symbiosis that he perceived between Judaism and Christianity. Oswald Rufeisen, from a twentieth-century secular Zionist background in Poland, converted to Catholicism during World War II, became a monk, and attempted to immigrate to Israel as a Jew in

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13

Assouline, Dalit. "The Emergence of Two First-Person Plural Pronouns in Haredi Jerusalemite Yiddish." Journal of Germanic Linguistics 22, no. 1 (2010): 1–22. http://dx.doi.org/10.1017/s1470542709990183.

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This paper demonstrates the rise of a new distinction in the first-person plural pronouns in Jerusalemite Yiddish, a contemporary dialect of Yiddish spoken in Israel by ultra-orthodox (Haredi) Jews. The distinction is semantically-pragmatically motivated, where a particular pronoun is used to refer to a specific subgroup of “us” compared with “them.” This innovation evolved as a result of both dialect contact and of the special sociolinguistic characteristics of the Haredi community in Israel. A rare phenomenon in the languages of the world, it reflects the unique self-imposed seclusion that i

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14

Shkalim Zemer, Vered, Zachi Grossman, Herman Avner Cohen, et al. "Acceptance Rates of COVID-19 Vaccine Highlight the Need for Targeted Public Health Interventions." Vaccines 10, no. 8 (2022): 1167. http://dx.doi.org/10.3390/vaccines10081167.

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We aimed to examine rates of COVID-19 vaccination to elucidate the need for targeted public health interventions. We retrospectively reviewed the electronic medical files of all adults registered in a central district in Israel from 1 January 2021 to 31 March 2022. The population was characterized by vaccination status against COVID-19 and the number of doses received. Univariate and multivariable analyses were used to identify predictors of low vaccination rates that required targeted interventions. Of the 246,543 subjects included in the study, 207,911 (84.3%) were vaccinated. The minority g

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15

Howard, Dana. "Education for Autonomy, Education for Culture: The Case of Ultra-Orthodox Jews in Israel." Philosophy of Education 59 (2003): 354–61. http://dx.doi.org/10.47925/2003.354.

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16

Lavee, Doron, Yehudith Kahn, and Yoav Fisher. "Benefits of social impact bonds in reducing unemployment levels among ultra-Orthodox Jews in Israel." International Journal of Public Policy 14, no. 3/4 (2018): 235. http://dx.doi.org/10.1504/ijpp.2018.091956.

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17

Lavee, Doron, Yehudith Kahn, and Yoav Fisher. "Benefits of social impact bonds in reducing unemployment levels among ultra-Orthodox Jews in Israel." International Journal of Public Policy 14, no. 3/4 (2018): 235. http://dx.doi.org/10.1504/ijpp.2018.10013098.

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18

Friman, Hen, Netser Matsliah, Yafa Sitbon, Ifaa Banner, and Yulia Einav. "Higher Education Learning How to Protect the Environment." Energies 13, no. 20 (2020): 5450. http://dx.doi.org/10.3390/en13205450.

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“Israeli Hope in Academia” is a program, designed by the president of the state of Israel, Reuven Rivlin. The program is based on the perception that Israeli society is changing, from having a clear majority and several minorities to a society comprised of four principal sectors that are roughly similar in size: secular Jews, religious Jews, Haredi (ultra-orthodox) Jews and Arabs. The program acts to encourage a more diverse and culturally competent higher education system that promotes partnership. One of the means to achieve that goal is to create meaningful educational interactions between

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19

Shukrun-Nagar, Pnina. "Disputing while covering a dispute on television news." Language and Dialogue 3, no. 2 (2013): 208–33. http://dx.doi.org/10.1075/ld.3.2.04shu.

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This paper discusses the potential of semantic, pragmatic and grammatical devices used in the Israeli television news coverage of a dispute to promote one agenda, negate a contradictory one and position the correspondent as a participant in the dispute. Moreover, I argue that viewers of news identify at least some of these devices and attribute an argumentative role to them. To support this, I analyze questionnaires in which native speakers relate to a specific news item, focusing on the three most common devices interpreted: implicatures, emotionality and textual planning. The discussion shed

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20

Golan, Oren, and Nakhi Mishol-Shauli. "Religious Journalists’ Ethics on Communicating Science: The Case of Ultra-Orthodox Reportage in Israel." Religions 15, no. 3 (2024): 296. http://dx.doi.org/10.3390/rel15030296.

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While religious dogma and science are often viewed at odds, scientific knowledge is increasingly integrated into religious journalism. This challenges the epistemic tenets that underlie the worldviews of religious readers. In this study, we aim to investigate the role of religious journalists as science gatekeepers and, more specifically, uncover their ethos in advocating science communication to their audience, amid widespread ambivalence. To this end, we focus on the ethical gaze of ultra-Orthodox (Haredi) Jews in Israel. An enclaved religious group that has a history of challenging scientif

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21

Stadler, Nurit. "Is Profane Work an Obstacle to Salvation? The Case of Ultra Orthodox (Haredi) Jews in Contemporary Israel." Sociology of Religion 63, no. 4 (2002): 455. http://dx.doi.org/10.2307/3712302.

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22

Stolovy, Tali, Yvan Moses Levy, Adiel Doron, and Yuval Melamed. "Culturally sensitive mental health care: A study of contemporary psychiatric treatment for ultra-orthodox Jews in Israel." International Journal of Social Psychiatry 59, no. 8 (2012): 819–23. http://dx.doi.org/10.1177/0020764012461206.

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23

Hanson, Kenneth L. "The Shoah and Jewish Faith: Voices from the Midst of Tragedy." Volume 4 4, no. 1 (2022): 1–14. http://dx.doi.org/10.33929/sherm.2022.vol4.no1.01.

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There has understandably been a good deal of emphasis on how Jewish faith has been affected in the wake of the genocidal catastrophe of the Shoah. Much less attention has been devoted, however, to how observant Jews were impacted, with regard to their faith, in the midst of the tragedy. Elie Wiesel, for his part, was said to have put God on trial at Auschwitz. It will also be instructive to consider two Jewish leaders, both ultra-orthodox rabbis, who were victims of the Nazi genocide. Their perspectives (unlike post-Holocaust theology) provide a window on Jewish thought while events were unfol

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24

Pe’er, Eyal, Yuval Feldman, Eyal Gamliel, et al. "Do minorities like nudges? The role of group norms in attitudes towards behavioral policy." Judgment and Decision Making 14, no. 1 (2019): 40–50. http://dx.doi.org/10.1017/s1930297500002898.

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AbstractAttitudes of public groups towards behavioral policy interventions (or nudges) can be important for both the policy makers who design and deploy nudges, and to researchers who try to understand when and why some nudges are supported while others are not. Until now, research on public attitudes towards nudges has focused on either state- or country-level comparisons, or on correlations with individual-level traits, and has neglected to study how different social groups (such as minorities) might view nudges. Using a large and representative sample, we tested the attitudes of two distinc

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25

Braun, Michal, Gil Goldzweig, Noa Shafri, et al. "Abstract P5-04-11: Quality of life and psychosocial disparities between ethnically and religiously diverse population with advanced breast cancer." Clinical Cancer Research 31, no. 12_Supplement (2025): P5–04–11—P5–04–11. https://doi.org/10.1158/1557-3265.sabcs24-p5-04-11.

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Abstract Background: In Israel all residents are covered by universal health care and yet disparities in health care access and utilization exist. Jerusalem is the largest and poorest city in Israel, with significant with significant Jewish ultra-orthodox and Arab communities. These groups have shared reproductive factors, similar patriarchal community structures and often live in poverty. No research has been performed on these populations in the advanced breast cancer (ABC) setting with respect to quality of life (QOL) and psychosocial wellbeing. Methods: Women with ABC were prospectively re

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STRIER, RONI, LAURA SIGAD, ZVI EISIKOVITS, and ELI BUCHBINDER. "Masculinity, Poverty and Work: The Multiple Constructions of Work among Working Poor Men." Journal of Social Policy 43, no. 2 (2014): 331–49. http://dx.doi.org/10.1017/s0047279413000949.

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AbstractThis article explores the impact of poverty on working men in light of the great diversity of the working poor population. Grounded upon a social constructivist theoretical framework and a comparative qualitative study of the working poor in Israel, this article examines the construction of ‘waged work’ among low income, Israeli working men. To illuminate the complex intersection of masculinity, poverty and waged work with ethnic and cultural categories, this unique study examines four different groups of Israeli citizens, corresponding to the main sub-groups of the Israeli population:

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27

Weiden, Faiga, Michal Levinsky, Miriam Schiff, Nati Becker, Ruth Pat-Horenczyk, and Rami Benbenishty. "COVID-Related Concerns, the Need for Help, and Perceived Microaggression among Young Ultra-Orthodox Jewish Respondents in Israel." International Journal of Environmental Research and Public Health 18, no. 12 (2021): 6445. http://dx.doi.org/10.3390/ijerph18126445.

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Minority groups are especially vulnerable to the negative psychological and economic consequences of the COVID-19 pandemic. This study focused on one prominent minority group in Israel: ultra-Orthodox Jews. It examined the rate of exposure to COVID-19, adherence to COVID-19 mitigation guidelines, difficulties with adherence to COVID-19 guidelines, COVID-related concerns, financial hardships, the need for help, and microaggression during the first wave of the pandemic (April–May 2020). It then examined multivariate prediction of COVID-related concerns, the need for help, and microaggression. Th

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28

Noy, Chaim. "Sanctities, Blasphemies and the (Jewish) Nation." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, no. 2 (2010): 199–216. http://dx.doi.org/10.1558/post.v4i2.199.

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In this article I rematerialize discourse that is articulated in the shape of commemorative visitor book entries, in a national-military commemoration site in Jerusalem, Israel. The materiality and communicative affordances of the commemorative visitor book, the physical environment in which it is situated and which grants it meaning, and the modes of interaction and inscription that it affords are examined. Located in a densely symbolic national commemoration site, the impressively looking book does not merely capture visitors' reflections. Instead, it serves as a device that allows participa

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Somech, Lior Y., and Shifra Sagy. "Perceptions of collective narratives and identity strategies as indicators of intergroup relations." International Journal of Conflict Management 30, no. 3 (2019): 290–308. http://dx.doi.org/10.1108/ijcma-06-2017-0058.

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Purpose This study aims to explore intergroup relations between two Jewish religious groups in Israel, namely, ultra-Orthodox and national-religious communities, by using an integrated model that combines two psychosocial concepts: perceptions of collective narratives and identity strategies. Design/methodology/approach Data were collected from a representative sample of 402 ultra-Orthodox and 388 national-religious Jews living in Israel, of age 18 and over. Repeated-measures ANOVAs were conducted to examine group differences in perceiving in-group and out-group collective narratives and in pa

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Stopler, Gila. "Contextualizing Multiculturalism: A Three Dimensional Examination of Multicultural Claims." Law & Ethics of Human Rights 1, no. 1 (2007): 309–53. http://dx.doi.org/10.2202/1938-2545.1009.

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The emergence of multicultural theory and of claims of recognition by cultural, ethnic, and national minorities has brought to the forefront previously neglected aspects of the right to equality. However, when judged on their own, claims for recognition stand the risk of failing to fully capture, and even distorting, the meaning of equality. I suggest that in order to avoid this risk, multicultural claims need to be contextualized. Employing Nancy Frasers framework of two dimensions of justicerecognition and redistributionand adding a third dimensionpolitical participation, I suggest a fra

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31

Medina, Barak. "Political Disobedience in the IDF: The Scope of the Legal Right of Soldiers to be Excused from Taking Part in Military Activities in the Occupied Territories." Israel Law Review 36, no. 3 (2002): 73–110. http://dx.doi.org/10.1017/s0021223700017982.

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AbstractAt issue is the appropriate legal reaction to so-called “selective” conscientious objections in the current Israeli context, accounting for both consequential considerations and deontological ones. It is argued that a relevant distinction in this respect is between objections committed by members of a permanent minority, which are based on views that are practically excluded from the political discourse, and objections which are guided by what Rawls calls “political principles”, that is, “the principles of justice which regulate the constitution”. This distinction can explain and justi

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32

Shain, Yossi. "American Jews and the Construction of Israel’s Jewish Identity." Diaspora: A Journal of Transnational Studies 9, no. 2 (2000): 163–201. http://dx.doi.org/10.3138/diaspora.9.2.163.

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In 1999, on the eve of the Jewish New Year, members of the Reform and Conservative Jewish movements funded a public campaign on Israel’s city billboards and in the Israeli media, calling on secular Israelis to experience their religious identity afresh. In a backlash against the monopoly and coercion exercised by religious orthodoxy—which has led many Israelis to shed their religious identities to an extent that goes beyond what their socialization by secular Zionism urged—the campaign called upon Israelis to embrace religious pluralism under the slogan “there is more than one way to be a Jew.

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Aran, Gideon. "On Religiosity and Super-religiosity (I): Measures of Radical Religion." Numen 60, no. 2-3 (2013): 155–94. http://dx.doi.org/10.1163/15685276-12341262.

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Abstract This essay submits a thesis on radical religion, discusses the measures of religion, and proposes the concept of “super-religiosity.” This will be followed by a second essay (in Numen vol. 60, issue 4, 2013) that presents a contemporary case to which the analytic model of super-religiosity is applied. Though the two essays systematically relate to each other and are complementary, they can be read independently of one another. The theoretical core of the essay addresses the issue of the measurability of religiosity. It supports the recent claim that religion in general and religious e

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34

Kosiorek, Piotr, Marcin Szydzisz, and Elżbieta Szyszlak. "Between Secularity and Ultra-Orthodoxy: The Cultural Conflict between Hilonim and Haredim and Its Impact on Israel’s Cultural Security." Historia i Polityka, no. 48 (55) (June 6, 2024): 59–82. http://dx.doi.org/10.12775/hip.2024.013.

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This study deals with the dispute between secular Jews (Hilonim) and Orthodox Jews (Haredim) that is taking place in Israel today. Because of its nature – it concerns values, lifestyles, religion, worldview, and identity issues – it can be categorised as a cultural conflict. They represent one of the most significant challenges to cultural security. The case of Israel is no different. This paper looks closely at the determinants of the dispute between Haredim and Hilonim and the critical issues at stake. The discussion is placed in the context of Israel’s major cultural security issues.

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35

Devi, Sharmila. "Mental health and religion in Israel's ultra-Orthodox Jews." Lancet 366, no. 9496 (2005): 1516–17. http://dx.doi.org/10.1016/s0140-6736(05)67612-x.

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Sarid, Miri, Maya Kalman-Halevi, Rony Tutian, Sharon Gilat-Yihyie, and Adi Sarid. "Uncovering Resilience Disparities among Religious Groups in Israel’s Mass COVID-19 Vaccination Drive: Lessons Learned to the Post-COVID Era." Behavioral Sciences 13, no. 5 (2023): 398. http://dx.doi.org/10.3390/bs13050398.

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The aim of the current study was to examine the emotional resilience, satisfaction with life, social support, and anxiety during the vaccination process of the Israeli population after the end of the third lockdown, according to religiosity degree. We hypothesized that a higher degree of religiosity (ultra-Orthodox and religious participants) would be associated with higher levels of resilience and with lower levels of anxiety than in secular individuals. In addition, it was hypothesized that satisfaction with life, social support, anxiety, and religiosity will predict resilience and anxiety.

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Sebba-Elran, Tsafi. "Why Were There No Jokes After the 2021 Meron Crowd Crush? On Israeli “Joking Relationships”." Jewish Folklore and Ethnology 2, no. 1 (2023): 85–110. http://dx.doi.org/10.1353/jfe.2023.a928446.

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Abstract: The vast research literature on disaster jokes demonstrates that no calamity is too horrific to be followed by jokes that typically recontextualize traumatic events and channel the threatening voices that these events provoke. Why, then, did no jokes circulate after the deadliest civil disaster in Israel’s history, which occurred on Mount Meron during the Lag Ba’Omer celebrations in April 2021? Drawing upon the ethnographic concept of “joking relationships,” this essay documents representations of ultra-Orthodox Jews ( Haredim ) in contemporary Israeli memes and explains the restrain

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38

Rier, David, Avraham Schwartzbaum, and Chaya Heller. "Methodological Issues in Studying an Insular, Traditional Population: A Women's Health Survey Among Israeli Haredi (Ultra-Orthodox) Jews." Women & Health 48, no. 4 (2008): 363–81. http://dx.doi.org/10.1080/03630240802575054.

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Spolsky, Bernard. "Miriam Isaacs & Lewis Glinert (eds.), Pious voices: Languages among Ultra-Orthodox Jews. (International Journal of the Sociology of Language, 138.) Berlin: Mouton de Gruyter, 1990. Pp. 187. Pb $46.00." Language in Society 30, no. 1 (2001): 115–18. http://dx.doi.org/10.1017/s0047404501261053.

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Yiddish has attracted more public and scholarly interest than any other Jewish language. There are a number of reasons: its thousand-year history as a Jewish internal vernacular for Ashkenazi Jews; the development during the 19th and 20th centuries of an important literature in the language; the bitterness of the struggle with Hebrew, in the first part of the 20th century, for status as a symbol of Jewish nationalism; the tragedy of the extermination of most of its speakers by the Nazis; and the pain of its suppression under Stalin. It is no doubt a sign that Yiddish is no longer being seen as

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Blumen, Orna. "The Performative Landscape of Going-To-Work: On the Edge of a Jewish Ultraorthodox Neighborhood." Environment and Planning D: Society and Space 25, no. 5 (2007): 803–31. http://dx.doi.org/10.1068/d76j.

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Following recent insights into performativity and space, I explore the widespread routine of going-to-work as a capitalist ritual. Going-to-work produces a powerful yet ordinary, unspectacular landscape, whose performativity is fourfold: the compatibility of the material form and human use of it; the movements of people and the clothes they wear; the variety of individual practices of going-to-work; and the timing and spacing of this collective ritual. Generally, going-to-work is performative, because it transforms people into employees, defining productivity in terms of paid work. Hence, the

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41

Khayat, Amal, Yael Bar-Zeev, Yechiel Kaufman, et al. "IQOS news media coverage in Israel: a comparison across three subpopulations." Tobacco Control, July 16, 2024, tc—2023–058422. http://dx.doi.org/10.1136/tc-2023-058422.

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BackgroundPhilip Morris International’s (PMI) IQOS, a leading heated tobacco product globally, entered the Israeli market in 2016. IQOS and/or electronic cigarette use is higher in Israel’s Arab population (2.8% vs 1.2% of Jews). However, previous research indicated possible targeting of the Ultra-orthodox Jewish population with more IQOS paid ads. This paper examined how IQOS is framed in news media articles directed at three subpopulations in Israel: Arab, Ultra-orthodox Jews and general public.MethodsMedia articles (January–October 2020) were obtained from Ifat media and were coded using ab

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42

Keren-Kratz, Menachem. "Satmar and Neturei Karta: Jews Against Zionism." Modern Judaism - A Journal of Jewish Ideas and Experience, March 18, 2023. http://dx.doi.org/10.1093/mj/kjac023.

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Abstract Throughout history, many Jewish laymen and rabbis have objected to the collective return of the Jews to the Land of Israel, particularly if it was motivated by nationalistic rather than religious reasons. They did so for many reasons, the most persistent of which relied on a religious rationale. Anti-Zionist stands were voiced by both ends of the religious spectrum: the radical Reform on the one hand, and the ultra-Orthodox on the other. Following the establishment of the State of Israel, expressing anti-Zionist and anti-Israeli stands has become a routine practice among some Reform g

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Neriya-Ben Shahar, Rivka, Fany Yuval, and Aviad Tur-Sinai. "“I Would Consult a Doctor, But What the Rabbi Says Goes”: Ultra-Orthodox Jews’ Relationships with Rabbis and Doctors in Israel." Journal of Religion and Health, February 29, 2024. http://dx.doi.org/10.1007/s10943-024-02014-7.

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AbstractWe examine relationships among ultra-Orthodox Israeli Jews, their doctors, and rabbis when medical decisions are made. Analyzing excerpts from sixteen focus groups with 128 ultra-Orthodox Jews, we determine how their belief system affects their decisions about whom to trust and follow when the doctor’s instructions contradict the rabbi’s advice. We argue that the strict behaviors described here with regard to relations among doctors, rabbis, and patients, function as social capital that raises the status of ultra-Orthodox Jews as members of an exclusive club that balances health decisi

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Popper-Giveon, Ariela, and Yael Keshet. "Non-Vaccination Stage Model (NVST): The decision-making process among Israeli ultra-orthodox Jewish parents." Health: An Interdisciplinary Journal for the Social Study of Health, Illness and Medicine, May 18, 2021, 136345932098888. http://dx.doi.org/10.1177/1363459320988884.

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Although vaccination uptake is high in most countries, pockets of suboptimal coverage remain, such as those observed among ultra-orthodox Jews in Israel and elsewhere, posing a threat to both individual and public immunity. Drawing on the Precaution Adoption Process Model (PAPM), this study proposes a Non-Vaccination Stage Model (NVSM) to analyze the decision-making process among Non-Vaccinating Parents (NVPs), focusing on the ultra-orthodox Jewish population of Israel. In-depth interviews were conducted with 10 Israeli ultra-orthodox Jewish NVPs (mothers). The interviews revealed five stages

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45

Braun-Lewensohn, Orna, Sarah Abu-Kaf, and Tehila Kalagy. "Hope and Resilience During a Pandemic Among Three Cultural Groups in Israel: The Second Wave of Covid-19." Frontiers in Psychology 12 (February 18, 2021). http://dx.doi.org/10.3389/fpsyg.2021.637349.

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The aim of this study was to explore the coping resources of hope and sense of coherence, which are rooted in positive-psychology theory, as potential resilience factors that might reduce the emotional distress experienced by adults from three cultural groups in Israel during the chronic-stress situation of a pandemic. The three cultural groups examined were secular Jews, Ultra-Orthodox Jews, and Arabs. We compared these cultural groups during the second wave of the Covid-19 pandemic, just before the Jewish New Year (mid-September 2020) as a second lockdown was announced. Data were gathered fr

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Yahal, Orr, Ron Eshel, Uri Manor, et al. "Pediatric Burns Unique Characteristics Among Ultra-Orthodox Jewish Minority—Retrospective Study." Journal of Burn Care & Research, October 15, 2021. http://dx.doi.org/10.1093/jbcr/irab188.

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Abstract Burn injuries are a significant cause of morbidity among children. Ultra-Orthodox Jewish children are at higher risk for burn injuries. The goal of this study was to examine the clinical characteristics of moderate to severe burns in this population in comparison to the general population in Israel. This retrospective cohort study included all pediatric patients 0 to 18 years of age admitted with burn injuries from January 1, 2015 through December 31, 2018. Data were collected regarding demography, etiology, and clinical characteristics. Of 778 burns injuries presented to our tertiary

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Bodas, Moran, Baruch Velan, Giora Kaplan, Arnona Ziv, Carmit Rubin, and Kobi Peleg. "Assisted life termination and truth telling to terminally ill patients – a cross-sectional study of public opinions in Israel." Israel Journal of Health Policy Research 9, no. 1 (2020). http://dx.doi.org/10.1186/s13584-020-00419-9.

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Abstract Background End-of-life decisions are highly complex socio-normative and ethical phenomena. The goal of this study was to provide an assessment of public opinions in Israel concerning aspects of end-of-life decisions. Methods An online cross sectional study was performed in February 2020. The primary tool including items pertaining to death assistance and truth telling to patients. A sample of 515 participants representative of the adult Israeli population was obtained. Results The majority of participants (71%) supports telling the entire truth to patients even in harsh conditions. Su

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Taragin-Zeller, Lea, Yael Rozenblum, and Ayelet Baram-Tsbari. "“We think this way as a society!”: Community-level science literacy among ultra-Orthodox Jews." Public Understanding of Science, August 1, 2022, 096366252211101. http://dx.doi.org/10.1177/09636625221110106.

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Despite growing interest in community-level science literacy, most studies focus on communities of interest who come together through particular science, environmental or health-related goals. We examine a pre-existing community—ultra-Orthodox Jews in Israel—with a particular history and politics vis-à-vis science, technology, and medicine. First, we show how Haredi cosmologies and culture come together to critique science as an epistemology while engaging with science as a technology. Then, we demonstrate how community-based medical experts serve as both science-related knowledge mediators an

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Doron, Einat, Sławomir Tobis, and Jan Domaradzki. "Intercultural therapy with Ultra-Orthodox Jews in Israel: the complexity of the encounter between secular therapists and Haredi clients." Frontiers in Psychology 15 (June 19, 2024). http://dx.doi.org/10.3389/fpsyg.2024.1356242.

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This paper explores the exceptional intercultural encounter between secular therapists and Ultra-Orthodox Jews in Israel, focusing on two key aspects. Firstly, it explores the distinctive attributes and conflicts inherent in treating Ultra-Orthodox individuals. On the one hand is the secular Israeli therapist, whose base is in Western philosophy that prioritizes individuality, cultural diversity, and tolerance of differences. On the other hand is the Haredi client, entrenched in values from Jewish tradition and religious principles that amplify solidarity and collectivism while rejecting preva

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A. Fadhil, Assistant Prof Dr Shaker. "Religious Element and its role in Israeli Politics." Journal of Juridical and Political Science 7, no. 1 (2018). http://dx.doi.org/10.55716/jjps.2018.7.1.2.

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Tracking the evolution of election results and the formation of Israeli governments, it will be so evident to realize the vital role played by the religious element in the Israeli political process. This role coincided with the inputs that led to the rise of the shares of the parties of the national right-wing and religious right-wing parties. The indicators show a clear shift in the characteristics of the elite that dominate the political life in Israel, which has been represented by the national right, the leaders of eastern Jews, the religious powers and, in particular, Orthodox and radical

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