Child abuse & neglect · 2024
Modesty, religion, and community: Therapists' perspectives regarding the treatment of child sexual abuse in the ultra-orthodox community.
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Gemara Netanel, Sharabani Maggi, Rozenfeld-Tzafar Nili
Аннотация
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.
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.