Attitudes to End-of-Life Care and Voluntary Assisted Dying Amongst Members of the Australian Jewish community.

The implementation of voluntary assisted dying (VAD) in the Australian State of Victoria in 2019 has stimulated discussions about end-of-life care and dying in many communities. Various attempts have been made to represent the attitudes of the Jewish community, a distinct culturally and linguistically diverse (CALD) group, in terms that suggest a unified set of opinions that opposes VAD policies. This research aimed to explore attitudes to VAD in the context of end-of-life care held by members of the Victorian Jewish community. A descriptive qualitative methodological design was employed. Ten Victorians who identify as Jewish were recruited and participated in in-depth, semi-structured interviews. Reflexive thematic analysis was carried out on the transcripts to identify key themes, attitudes and preferences in relation to end-of-life care, death and dying, and VAD. Three themes were identified: "complexity and variation", "similarities", and "factors influencing attitudes to VAD and end-of-life care". A significant degree of diversity was apparent, ranging from highly supportive of VAD to advocacy for a total repeal of the policy. The results indicate that images of how Victorian Jewish individuals feel towards VAD based on essentialised notions about the community and belief systems are not supported by the evidence. In reality, considerable diversity of attitudes exists towards VAD and end-of-life care. We conclude that it is important that policymakers and members of the broader society avoid stereotypes that falsely characterise this specific community and, by implication, other CALD groups, particularly in terms that ignore internal diversity regarding belief systems, social attitudes and ethical perspectives.

Understanding Social, Cultural, and Religious Factors Influencing Medical Decision-Making on BRCA1/2 Genetic Testing in the Orthodox Jewish Community.

INTRODUCTION: Although the prevalence of a pathogenic variant in the BRCA1 and BRCA2 genes is about 1:400 (0.25%) in the general population, the prevalence is as high as 1:40 (2.5%) among the Ashkenazi Jewish population. Despite cost-effective preventive measures for mutation carriers, Orthodox Jews constitute a cultural and religious group that requires different approaches to BRCA1 and BRCA2 genetic testing relative to other groups. This study analyzed a dialog of key stakeholders and community members to explore factors that influence decision-making about BRCA1 and BRCA2 genetic testing in the New York Orthodox Jewish community. METHODS: Qualitative research methods, based on Grounded Theory and Narrative Research, were utilized to analyze the narrative data collected from 49 key stakeholders and community members. A content analysis was conducted to identify themes; inter-rater reliability was 71%. RESULTS: Facilitators of genetic testing were a desire for preventive interventions and education, while barriers to genetic testing included negative emotions, feared impact on family/romantic relationships, cost, and stigma. Views differed on the role of religious leaders and healthcare professionals in medical decision-making. Education, health, and community were discussed as influential factors, and concerns were expressed about disclosure, implementation, and information needs. CONCLUSION: This study elicited the opinions of Orthodox Jewish women (decision-makers) and key stakeholders (influencers) who play critical roles in the medical decision-making process. The findings have broad implications for engaging community stakeholders within faith-based or culturally distinct groups to ensure better utilization of healthcare services for cancer screening and prevention designed to improve population health.

The resilience of Jewish communities living in the diaspora: a scoping review.

Introduction: Throughout history, Jewish communities have been exposed to collectively experienced traumatic events. Little is known about the role that the community plays in the impact of these traumatic events on Jewish diaspora people. This scoping review aims to map the concepts of the resilience of Jewish communities in the diaspora and to identify factors that influence this resilience. Methods: We followed the Joanna Briggs Institute (JBI) methodology. Database searches yielded 2,564 articles. Sixteen met all inclusion criteria. The analysis was guided by eight review questions. Results: Community resilience of the Jewish diaspora was often described in terms of coping with disaster and struggling with acculturation. A clear definition of community resilience of the Jewish diaspora was lacking. Social and religious factors, strong organizations, education, and communication increased community resilience. Barriers to the resilience of Jewish communities in the diaspora included the interaction with the hosting country and other communities, characteristics of the community itself, and psychological and cultural issues. Discussion: Key gaps in the literature included the absence of quantitative measures of community resilience and the lack of descriptions of how community resilience affects individuals' health-related quality of life. Future studies on the interaction between community resilience and health-related individual resilience are warranted.

Tongue Ties or Fragments Transformed: Making Sense of Similarities and Differences between the Five Largest English-Speaking Jewish Communities.

The subjects of Jewish identity and Jewish communal vitality, and how they may be conceptualized and measured, are the topics of lively debate among scholars of contemporary Jewry (DellaPergola 2015, 2020; Kosmin 2022; Pew Research Center 2021; Phillips 2022). Complicating matters, there appears to be a disconnect between the broadly accepted claim that comparative analysis yields richer understanding of Jewish communities (Cooperman 2016; Weinfeld 2020) and the reality that the preponderance of that research focuses on discrete communities. This paper examines the five largest English-speaking Jewish communities in the diaspora: the United States of America (US) (population 6,000,000), Canada (population 393,500), the United Kingdom (UK) (population 292,000), Australia (population 118,000), and South Africa (population 52,000) (DellaPergola 2022). A comparison of the five communities' levels of Jewish engagement, and the identification of factors shaping these differences, are the main objectives of this paper. The paper first outlines conceptual and methodological issues involved in the study of contemporary Jewry; hierarchical linear modeling is proposed as the suitable statistical approach for this analysis, and ethnocultural and religious capital are promoted as suitable measures for studying Jewish engagement. Secondly, a contextualizing historical and sociodemographic overview of the five communities is presented, highlighting attributes which the communities have in common, and those which differentiate them. Statistical methods are then utilized to develop measures of Jewish capital, and to identify explanatory factors shaping the differences between these five communities in these measures of Jewish capital. To further the research agenda of communal and transnational research, this paper concludes by identifying questions that are unique to the individual communities studied, with a brief exploration of subjects that Jewish communities often neglect to examine and are encouraged to consider. This paper demonstrates the merits of comparative analysis and highlights practical and conceptual implications for future Jewish communal research.

Sociocultural and Religious Perspectives Toward the COVID-19 Pandemic in the Haredi Jewish Community.

The Haredi Jewish community is centered around its religious life and commitment to Jewish law. Understanding aspects of the community's faith, as well as Jewish history and culture, are essential in examining the social determinants of health that affected the community's perspective in its response to the COVID-19 pandemic. The American Haredi community's trajectory throughout the pandemic was marked by high caseloads early on and throughout the pandemic, and a deep yearning to return to religious life. Some community members' non-adherence to public health guidelines led to public attention and scrutiny, which led many community members to feel unfairly targeted. This exacerbated feelings of dissonance toward the medical community, which to date has led to low communal vaccination rates. We examined religious texts, along with cultural factors and historical precedencies that contributed to the Haredi response to the COVID-19 pandemic. We offer guidance as to how understanding the religious and sociocultural makeup of the Haredi community could have resulted in a more effective and engaged pandemic response and provide a framework for creating a more beneficial alliance with the community in the future.

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 affecting 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 disaffiliating from Haredi communities in Israel in order to identify hurdles encountered during the process of seeking healthcare. We focused on specific 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 identified approximately 20 factors which can be either barriers or catalysts affecting 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 findings 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.

Evaluating the model of offering expanded genetic carrier screening to high school students within the Sydney Jewish community.

Programs offering reproductive genetic carrier screening (RGCS) to high school students within the Ashkenazi Jewish community in several countries including Canada and Australia have demonstrated high uptake and retention of educational messages over time. This study was undertaken to evaluate whether testing for an expanded number of conditions in a high school setting would impact the effectiveness of education. In this questionnaire-based study, genetic carrier testing for nine conditions was offered to 322 year 11 students from five high schools, with students attending a compulsory 1-h education session prior to voluntary testing. Comparison of pre- and post-education measures demonstrated a significant increase in knowledge, positive attitudes, and reduced concern immediately after the education session. Retention of knowledge, measures of positive attitude, and low concern over a 12-month period were significantly higher than baseline, although there was some reduction over time. In total, 77% of students exhibited informed choice regarding their intention to test. A significant increase in baseline knowledge scores and positive attitude was also demonstrated between our original 1995 evaluation (with testing for only one condition) and 2014 (testing for nine conditions) suggesting community awareness and attitudes to RGCS have increased. These findings validate the implementation of effective education programs as a key component of RGCS and are relevant as gene panels expand with the introduction of genomic technologies.

Portugal's Citizenship for Sephardic Jewry: A Golden Fountainhead.

In 2015, Portugal offered citizenship to Sephardic Jews of Portuguese origin. Recommendations for Israeli applicants were made via the tiny Jewish community of Lisbon, while Porto was to decide on Jewry from the diaspora. Porto made the process stringent, dealing with Sephardim and the ultra-religious only. Lisbon thus became the address for everyone else, including Ashkenazim and Catholic Hispanic descendants of Jews. This article examines the ways in which Portugal followed the path taken by Spain concerning citizenship for Sephardim. As Spain ended its offer of citizenship in 2018-2019, Portugal, via Israeli lawyers and shopping-centre salesmen, became an easy path to a European passport for tens of thousands of Israelis of Sephardic origin. This mass interest created a rich source of income for the two Jewish communities, but also led to the emergence of unexpected categories of applicants for Portuguese citizenship. Based on ethnographic research and dozens of interviews, this article analyzes the factors and motivations that help to explain the desire for Portuguese citizenship.

Globalization, Diasporas, and Transnationalism: Jews in the Americas.

This paper analyzes the structures and trends of the establishment, growth, and transformation of the Jewish presence in the Americas. After outlining several fundamental characteristics of the general continental societal environment and its internal differentiation, we critically discuss several theoretical approaches to a comparative assessment of the Jewish experience. Conceptual formulations include globalization, diaspora studies, and transnationalism, aiming to highlight their achievements and drawbacks. Selected sociohistorical aspects relevant to the development of Jewish immigration, settlement, and community formation are analyzed. This is followed by the exploration of more recent patterns, outlining emerging configurations and challenges. The article focuses on the differences and commonalities between the North (United States and Canada) and the diverse Latin American experiences. The conceptual referents imply rethinking the relationship between societies, communities, individuals, territories, and sociopolitical spaces along the changing contours of dispersion. Lessons from the past may help outline future paths.

Sexual Abuse in the Orthodox Jewish Community: A Literature Review.

Sexual abuse is a cross-cultural phenomenon related to multiple cultural contexts including religious affiliation. The Haredi, or Orthodox Jewish community (OJC), constitutes a significant minority group of the worldwide Jewish population, characterized by cultural conservatism, steadfast loyalty to the community, and strict religious behavioral codes. To date, only few empirical studies (as opposed to multiple media reports) have dealt with the issue of sexual abuse within the OJC. Using Preferred Reporting Items for Systematic Reviews and Meta-Analyses guidelines, we conducted a systematic review of the literature on sexual abuse within the OJC and its subgroups that addresses experiences and reports of victims, perpetrators, the Jewish and general community, and professionals in the North America, Israel, and Australia. Articles were collected from peer-reviewed databases and bibliographies; 13 quantitative and qualitative articles were included in the final sample. Three themes emerged: disclosure of sexual abuse, perceptions and attitudes toward the abuse, and its implications. Results indicated that alongside several findings that were specifically grounded in the context of closed collective or religious societies and the OJC in particular, most essentially reflected universal aspects of sexual abuse. The results suggest promoting context-informed interventions based on community knowledge and resilience, together with appropriate training in order to better understand the needs of the OJC and of closed communities in general.

Clusters of COVID-19 associated with Purim celebration in the Jewish community in Marseille, France, March 2020.

OBJECTIVES: We investigated possible COVID-19 epidemic clusters and their common sources of exposure that led to a sudden increase in the incidence of COVID-19 in the Jewish community of Marseille between March 15 and March 20, 2020. METHODS: All data were generated as part of routine work at Marseille university hospitals. Biological diagnoses were made by RT-PCR testing. A telephone survey of families in which a laboratory confirmed case was diagnosed was conducted to determine possible exposure events. RESULTS: As of March 30, 2020, 63 patients were linked to 6 epidemic clusters. The 6 clusters were linked to religious and social activities: a ski trip, organized meals for the Purim Jewish celebration in community and family settings on March 10, a religious service and a charity gala. Notably, 40% of the patients were infected by index patients during the presymptomatic period, which was 2.5 days before symptom onset. When considering household members, all 12 patients who tested negative and who did not develop any relevant clinical symptoms compatible with COVID-19 were 1-16 years of age. The clinical attack rate (symptoms compatible with COVID-19, and biologically confirmed by PCR) in adults was 85% compared to 26% in children. CONCLUSIONS: Family and community gatherings for the Purim Jewish celebration probably accelerated the spread of COVID-19 in the Marseille Jewish community, leading to multiple epidemic clusters. This investigation of family clusters suggested that all close contacts of patients with confirmed COVID-19 who were not infected were children.

Predictors of High-School Dropout Among Ultraorthodox Jewish Youth.

Focusing on the unique social characteristics of closed communities, the current study examined the predictors of high-school dropout among Ultraorthodox Jewish youth, focusing on background variables [i.e., individual's age, family's religious group affiliation, and other high-school dropout(s) in family]; social resources (i.e., self-esteem and mastery); and parental conditional regard (PCR) and societal conditional regard (SCR), with reference to both positive regard and negative regard. The study was conducted in Israel with the participation of 261 Ultraorthodox Jewish males, ages 14-21 (M = 17, SD = 1.17), who were at different stages in the dropout process. Path analysis modeling indicated that being a member of a newly religious family, or of a family in which another member had already dropped out of school, was a predictor of dropout. Surprisingly, personal resources were not found to be a predictor of dropout, whereas parental conditional regard and societal conditional negative regard (SCNR) were found to be the most significant predictors. Findings highlight the unique predictors of high-school dropout among youth from the Ultraorthodox Jewish community, and the role of PCR and SCR in this process.

Health-related quality of life among Jewish older persons in Mexico and its determinants.

PURPOSE: Aging research in Mexico has significantly increased in the past decades, however, little is known on health related quality of life (HRQoL) of older adults. The aim of this study was to expand this field by examining HRQL in a representative sample of Jewish older adults in Mexico, and to investigate its association with different factors. METHODS: This was a cross-sectional survey of a random sample of community dwelling Jewish men and women aged 60 years and older. HRQoL was measured using the Short Form Health Survey (SF-36). Bivariate analysis was performed to estimate the association of scores of HRQoL and different characteristics of the study sample and multiple linear regression models were estimated using ordinary least squares (OLS), to explore determinant factors associated to HRQoL in this sample, for the eight domains of the SF-36 sub-scales separately. RESULTS: Two hundred ninety-five older persons were interviewed. Mean age was 72.7 years (SD 7.9), men made up 57% of the sample, 67% were married and 52% reported living with another person, mostly the spouse. Higher HRQoL was associated with higher educational attainment, being married, and having higher social support, while lower HRQoL was associated with being widowed, in worse financial situation, having chronic diseases and being in the oldest age groups. CONCLUSIONS: Findings show that gender, socioeconomic level, educational attainment, marital status as well as social support & community participation are relevant factors influencing HRQoL in our study sample. With respect to the SF-36 subscales, HRQoL of Jewish older adults in Mexico present higher scores than that of adults and older adults previously found in other studies in Mexico. Further studies comparing other characteristics among them could help bring further understanding of these differentiated ageing processes.

Online BRCA1/2 screening in the Australian Jewish community: a qualitative study.

Screening programmes for BRCA1/2 Jewish Founder mutations (JFM) in the Jewish community have been advocated internationally. Implementation of these programmes could decrease morbidity and mortality of BRCA1/2 JFM carriers through the uptake of cancer screening strategies and risk-reducing surgery. An online programme offered to the Sydney Jewish community that delivers pre-test information and collects consent for BRCA1/2 JFM testing via a website is currently being evaluated (JeneScreen). Forty-three participants from JeneScreen were invited to participate in a sub-study, of semi-structured pre- and post-result telephone interviews. Eleven participants consented to the sub-study. The interviews explored their experiences regarding the online model of obtaining pre-test genetic information, giving consent and receiving results. Inductive thematic analysis was carried out on the interviews. Overarching themes identified include (1) embracing online testing, (2) the online pre-test experience, (3) the result notification experience, (4) concerns associated with online testing and (5) testing as a responsibility. Overall, participants were highly satisfied with online BRCA1/2 JFM testing, an indication that the a website for pre-test information provision is an acceptable alternative to in-person genetic counselling for BRCA1/2 JFM screening and represents a feasible model for future community screening efforts.

Situational Factors Related to Childhood Sexual Abuse in the Orthodox Jewish Community Among Adult and Juvenile Offenders.

In recent years, increasing attention has been paid to situational factors associated with childhood sexual abuse (CSA) to explain incidence of CSA, as well as to provide potential targets for prevention efforts. However, very few studies have examined situational factors associated with juvenile perpetration, despite juveniles composing a substantial proportion of offenders. In addition, no studies to our knowledge have applied a situational framework to CSA research in the Orthodox Jewish community (OJC). In the present study, we obtained data from therapists regarding 80 victims of CSA in the OJC from both the United States and Israel. We hypothesized that (a) more abusers' first perpetration would be between ages 12 and 17 than between any other age range, which corresponds to increased sexual urges, as well as increased unsupervised access to minors; (b) among juvenile offenders, the time of day of the abuse would depend on the relationship of the offender to the victim; and (c) age of the victim and grooming strategies would be associated with the frequency of abuse. Our first two hypotheses were confirmed, and our third hypothesis was partially confirmed, as younger victims tended to have higher frequency of abuse. Additionally, we discuss possible implications of significant correlations found during exploratory analyses. Our results generally support the importance of considering culturally specific situational factors when studying or developing prevention efforts for CSA.

Educating Australia's Jewish Communities about Child Sexual Abuse.

It has been claimed that effective responses to child sexual abuse (CSA) must engage with the specific cultural, social, and religious contexts of the target communities. For Jewish communities in Australia, the program J-Safe was established to raise awareness, create cultural change, and empower the Jewish community to be able to prevent, recognize, and address child sexual assault within the school setting. This paper reports on the experiences of teachers in two Jewish-day schools who had participated in the J-Safe Project's protective behaviors teacher training program. Participants' accounts of the training indicate the Project builds teachers' knowledge and supports teachers' skill development in the areas of incidence, behavioral indicators and responding to disclosure suggest the training has relevance for the Jewish teaching context. However, the extent to which the training was successful at engaging with culturally specific norms within the Jewish community seems to have been limited, although it may be that the participants were not atypical from the wider group who participated in the J-Safe Project training.

Whole-genome sequencing revealed concurrent outbreaks of shigellosis in the English Orthodox Jewish Community caused by multiple importations of Shigella sonnei from Israel.

In December 2013, Public Health England (PHE) observed an increase in the number of cases of Shigella sonnei linked to the Orthodox Jewish Community (OJC). Ultimately, 52 cases of S. sonnei phage type (PT) P and PT7 were notified between November 2013 and July 2014. Whole-genome sequencing (WGS) was performed on a HiSeq 2500 platform (Illumina) on isolates of S. sonnei submitted to PHE during the investigation. Quality trimmed sequence reads were mapped to a reference genome using BWA-MEM, and single-nucleotide polymorphisms (SNPs) were identified using GATK2. Analysis of the core genome SNP positions (>90 % consensus, minimum depth 10×, MQ≥30) revealed that isolates linked to the outbreak could be categorized as members of distinct monophyletic clusters (MPCs) representing concurrent regional outbreaks occurring in the OJCs across the United Kingdom. A dated phylogeny predicted the date of the most recent common ancestor of the MPCs to be approximately 3.1 years previously [95 % highest posterior density (HPD), 2.4-3.4]. Isolates of S. sonnei from cases from the OJCs in Israel included in the phylogeny, branched from nodes basal to the UK OJC outbreak clusters, indicating they were ancestral to the UK OJC isolates, and that the UK isolates represented multiple importations of S. sonnei into the UK population from Israel. The level of discrimination exhibited by WGS facilitated the identification of clusters of isolates within the closely related bacterial populations circulating in the OJC that may be linked to a unique point sources or transmission routes, thus enabling a more appropriate public health response and targeted interventions.

Improving access to mental health care in an Orthodox Jewish community: a critical reflection upon the accommodation of otherness.

BACKGROUND: The English National Health Service (NHS) has significantly extended the supply of evidence based psychological interventions in primary care for people experiencing common mental health problems. Yet despite the extra resources, the accessibility of services for 'under-served' ethnic and religious minority groups, is considerably short of the levels of access that may be necessary to offset the health inequalities created by their different exposure to services, resulting in negative health outcomes. This paper offers a critical reflection upon an initiative that sought to improve access to an NHS funded primary care mental health service to one 'under-served' population, an Orthodox Jewish community in the North West of England. METHODS: A combination of qualitative and quantitative data were drawn upon including naturally occurring data, observational notes, e-mail correspondence, routinely collected demographic data and clinical outcomes measures, as well as written feedback and recorded discussions with 12 key informants. RESULTS: Improvements in access to mental health care for some people from the Orthodox Jewish community were achieved through the collaborative efforts of a distributed leadership team. The members of this leadership team were a self-selecting group of stakeholders which had a combination of local knowledge, cultural understanding, power to negotiate on behalf of their respective constituencies and expertise in mental health care. Through a process of dialogic engagement the team was able to work with the community to develop a bespoke service that accommodated its wish to maintain a distinct sense of cultural otherness. CONCLUSIONS: This critical reflection illustrates how dialogic engagement can further the mechanisms of candidacy, concordance and recursivity that are associated with improvements in access to care in under-served sections of the population, whilst simultaneously recognising the limits of constructive dialogue. Dialogue can change the dynamic of community engagement. However, the full alignment of the goals of differing constituencies may not always be possible, due the complex interaction between the multiple positions and understandings of stakeholders that are involved and the need to respect the other'-s' autonomy.