Modesty, religion, and community: Therapists' perspectives regarding the treatment of child sexual abuse in the ultra-orthodox community.

BACKGROUND: Religion is a significant cultural component that impacts child sexual abuse (CSA) in various ways, including its definition, perception, and treatment. This study focuses on the Jewish ultra-Orthodox community in Israel, a strictly religious, segregated, and close-knit community with unique cultural practices and beliefs that impact children's safety and vulnerability to CSA. OBJECTIVE: This qualitative study aimed to explore therapists' perceptions and ascribed meanings of CSA treatment within the ultra-Orthodox community. PARTICIPANTS AND SETTING: Thirty in-depth interviews were conducted with therapists working with the ultra-Orthodox community in Israel. METHODS: The interviews were analyzed using thematic qualitative analysis. RESULTS: Three central axes pertinent to the treatment of CSA in the ultra-Orthodox community were discovered: 1) religious interventions, 2) modest approach, relating to the community's taboo attitude towards sexuality; and 3) the collectivistic nature of the community. The results include specific effect sizes and their statistical significance. CONCLUSIONS: The discussion explores the findings in light of the literature on CSA among religious minority communities and connects them to the unique underlying perception of sexuality in the ultra-Orthodox community. Specific ramifications and recommendations for practice are then considered, alongside the limitations and directions for future study.

"The Feeling Is What Counts": Fathers' Perspectives on Child Risk and Protection within the Ultra-Orthodox Context.

Context is known to have substantial influence on issues pertaining to child development. Nevertheless, the field of child well-being, risk, and protection is rooted in Western modernized research and experience, often overlooking contextual dissimilarity. The present study aimed to explore risk and protection for children in a distinct context: the Ultra-Orthodox community, which is an insular and religiously close-knit society. Fifteen in-depth interviews with Ultra-Orthodox fathers dealing with issues of child risk and protection were conducted and thematically analyzed. Analysis of the findings revealed two major areas that fathers viewed as posing potential risk for children: poverty and a lack of paternal presence. In both cases, the fathers emphasized that appropriate mediation of these circumstances can diffuse their potential harm. The discussion outlines the different ways fathers proposed mediating potential risk situations, highlighting distinct religion-related methods. It then considers specific, context-informed ramifications and recommendations and notes limitations and directions for future study.

"It was Really Hard for Me to Tell": The Gap between the Child's Difficulty in Disclosing Sexual Abuse, and their Perception of the Disclosure Recipient's Response.

Disclosure of child sexual abuse (CSA) is essential to its mitigation and the protection of children. Previous studies have greatly contributed to the understanding of disclosure rates both in childhood and adulthood, in addition to delayed disclosure and disclosure barriers. In acknowledging the relevancy of the ecological framework, researchers have illustrated how the various systems in the children's lives have a role in their decision to disclose the abuse. The current study was designed to delve into the disclosure stories shared by children during their forensic interviews. Fifty children, 30 girls and 20 boys, from diverse communities in the Jewish society in Israel (15 secular, 15 Orthodox and 20 ultra-Orthodox) were forensically interviewed for the first time following CSA. Thematic analysis was carried out on their narratives, focusing on two main themes. The first was the children's descriptions of their difficulties to disclose, which were embedded in their own perceptions and experiences, their fear of the disclosure recipient's response, and their dynamic with the perpetrator. The second theme provided a glance into the children's descriptions of the disclosure recipients' responses, which highlighted the children's central experience of loneliness in the context of the abuse. Theoretical and practical ramifications pertaining to these crucial gaps will be discussed. In addition, specific religious-cultural elements raised in relation to the disclosure will be highlighted. Limitations of the study as well as further recommendations and implications will be introduced.

"I do not remember You are reminding me now!": Children's difficult experiences during forensic interviews about online sexual solicitation.

BACKGROUND: Forensic interviews for children who have undergone online sexual solicitation (OSS) constitute a unique setting compared to other forms of child sexual abuse (CSA). In these cases, the interviewer holds concrete evidence of the abuse in the form of pictures or texts. During the interview, interviewers use these materials to advance the data collection regarding the abuse, a practice that may significantly influence the child's wellbeing. OBJECTIVE: The current study aims to explore children's experiences during forensic interviews concerning OSS. PARTICIPANTS AND SETTING: The sample included 20 Jewish children in Israel who were referred to and participated in a forensic investigation. METHODS: A thematic qualitative methodology was used to analyze the children's narratives. RESULTS: The findings demonstrate the children's difficulties when confronted with materials related to the abuse. The children detailed the different ways the interview challenged their wellbeing, including visualizing and verbalizing the abuse, new insights, and being videotaped. CONCLUSIONS: The findings in the current study emphasized the intrinsic challenges that children face in OSS forensic interviews resulting from the tension between the interviewer's need to collect details about the abuse and the child's desire to forget it. Practical ramifications pertaining to these threats to the child's wellbeing, future recommendations, and limitations of the study will be discussed.

"He Who Spareth the Rod Hateth His Son": Perceptions Regarding Corporal Punishment Among Ultra-Orthodox Jewish Fathers in Israel.

Based on the findings of substantial research, Western professionals today perceive corporal punishment as a threat to child well-being. They also view it as a violation of children's rights. Nonetheless, many minority groups in Western societies still consider it to be a legitimate child-rearing practice. In response to this gap, this article presents qualitative findings from an exploratory context-informed study of Ultra-Orthodox Jewish fathers in Israel, regarding their perceptions and ascribed meanings of corporal punishment. Our exploration was guided by the following research question: What are the constructions, perceptions, beliefs, and meanings associated with corporal punishment among Ultra-Orthodox Litvak fathers in Israel? The thematic analysis of 15 in-depth semi-structured interviews yielded two central themes. The first is the view of corporal punishment as an educational tool with legitimacy based on religious sources and emotion-focused rationales. The second theme deals with different limitations on and guidelines regarding this legitimacy. Children were struck as a result of behavior that parents experienced as extreme, and striking the child in response to religious wrongdoing was viewed as problematic. The fathers interviewed stressed the need to suit the punishment to the child, in terms of the intensity of the blow, frequency, and the age of the child. The fathers also emphasized the importance of the child's subjective experience being one of education as opposed to humiliation. Implications from these findings illustrate the gaps between the Ultra-Orthodox community and professionals who espouse the Western view that prohibits corporal punishment; at the same time, they portray the fathers as expressing an intricate approach toward corporal punishment, with conditions and limitations, as opposed to absolute approval. This article advocates a context-informed approach toward dealing with corporal punishment in minority groups that legitimize the practice. Adopting such an approach may contribute to better cooperation between professionals and their clients from minority groups, and advance child well-being.

In the eyes of the beholder: Parental and professional value mismatch in child risk and protection in two communities in Israel.

This paper aims to identify several of the mismatches at play when social workers encounter families belonging to diverse groups and assess risk, well-being and protection for children. Two minority groups in Israel were studied: the Ultra-Orthodox Jewish community and Jewish immigrants from Ethiopia. A context-informed approach was adopted to explore the subjective perceptions and constructions of "risk," "well-being," and "protection" among parents of the two communities (N = 60) and the social workers who work with them (N = 50). The social workers included some who belong to the minority groups they serve and others who are from the majority group. The analysis of the interviews yielded two main themes: (a) an understanding of the discrepancies in parents' and professionals' perceptions and constructions of "risk" and "protection" for children as the product of differences in the values, norms and contexts of these two groups; and (b) the implications of these discrepancies for the relationship between professionals/social service agencies and parents who are potential service users. Our findings call upon professionals to re-visit "universals" in the "risk" discourse while taking into account the realms of culture, ethnicity, religiosity, spirituality and community life when assessing risk and treating children and families of minority communities.