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Child Abuse and Neglect: Cross-Cultural Perspectives.

Of the millions of Community Health Workers (CHWs) serving their communities across the world, there are approximately twice as many female CHWs as there are male. Hiring women has in many cases become an ethical expectation, in part because working as a CHW is often seen as empowering the CHW herself to enact positive change in her community. This article draws on interviews, participant observation, document review and a survey carried out in rural Amhara, Ethiopia from 2013 to 2016 to explore discourses and experiences of empowerment among unpaid female CHWs in Ethiopia's Women's Development Army (WDA). This programme was designed to encourage women to leave the house and gain decision-making power vis-a-vis their husbands-and to use this power to achieve specific, state-mandated, domestically centred goals. Some women discovered new opportunities for mobility and self-actualization through this work, and some made positive contributions to the health system. At the same time, by design, women in the WDA had limited ability to exercise political power or gain authority within the structures that employed them, and they were taken away from tending to their individual work demands without compensation. The official rhetoric of the WDA-that women's empowerment can happen by rearranging village-level social relations, without offering poor women opportunities like paid employment, job advancement or the ability to shape government policy-allowed the Ethiopian government and its donors to pursue 'empowerment' without investments in pay for lower-level health workers, or fundamental freedoms introduced into state-society relations.

Does volunteer community health work empower women? Evidence from Ethiopia's Women's Development Army.

This article addresses child protection in close-knit religious communities. Specifically, it presents the findings of a qualitative research project that examined Ultra-Orthodox Jewish parents’ perceptions and ascribed meanings of child risk and protection based on fifty in-depth interviews with parents from Israel and the USA. Here, we hone in on one key theme that emerged from our analysis of the interviews, which the interviewees themselves referred to as ‘spiritual risk’. ‘Spiritual risk’ is a complex construct comprising the following three interrelated dimensions: (i) a decline in observance of the Torah and the commandments, (ii) violation of socio-cultural norms and rules and (iii) a decline in spiritual beliefs, including the sense of connection with G-d. In the eyes of parents, it is decline in these three dimensions that constitutes the ‘spiritual risk’ to the child. ‘Spiritual risk’ can be a consequence of parental maltreatment and can result in children and adolescents moving away from the Ultra-Orthodox religious world and leaving their community. The results of this study advocate context-informed and religious-sensitive prevention and intervention programmes. They also highlight the need to include context and religious competency in the training of professionals working with diverse communities.

‘Spiritual Risk’: A Parental Perception of Risk for Children in the Ultra-Orthodox Jewish Community

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...

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

A Context‐Informed Perspective of Child Risk and Protection: Deconstructing Myths in the Risk Discourse

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.

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

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

SummarySocial workers’ perceptions regarding child risk and protection tend to rely on universal criteria that may differ from the perceptions of minority groups. The Ultra-Orthodox Jewish communit...

Social workers’ constructions of child risk and protection in the Ultra-Orthodox Jewish community:

The term ‘sibling sexual dynamics’ (SSD) describes (in this study) a continuum of childhood sexual behaviours that are inconsistent with age-appropriate curiosity and can include abuse (SSA). The present qualitative study, based on 20 semi-structured interviews, conducts an analysis via constructivist grounded theory on the perspectives of adults who, as children in the Orthodox Jewish community, experienced sexual interactions with one or more of their siblings. Ultimately, the goal is to deepen the understanding of the religio-cultural aspects of SSD in this cultural context. The findings reveal three main themes: (1) taboos, both those relating to intrafamilial sexual encounters and the religious taboo around sexuality in general; (2) family hierarchic dynamics, including gender-based hierarchies; and (3) religious prohibition, a concept that the participants perceive as influencing their modes of thought and logic. The study highlights the need for practitioners to attend to the double ambiguity arising from the sibling and religious contexts. Additionally, we suggest that distinguishing between religious and interpretative socio-cultural factors may provide practitioners with a path to create a dialogue with clients, individuals and religious leaders within the community around issues that may constitute risk for sibling sexual acts and abuse. 

https://onlinelibrary.wiley.com/doi/pdfdirect/10.1111/cfs.12920

‘You need to understand the extent of the bubble we grew up in’: The religio‐cultural aspects of sibling's sexual dynamics—Perspectives of Orthodox Jewish adults

Netanel Gemara

Papers

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

‘Spiritual Risk’: A Parental Perception of Risk for Children in the Ultra-Orthodox Jewish Community

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

Social workers’ constructions of child risk and protection in the Ultra-Orthodox Jewish community:

‘You need to understand the extent of the bubble we grew up in’: The religio‐cultural aspects of sibling's sexual dynamics—Perspectives of Orthodox Jewish adults