Search results

Your search found 45 items
Sort: Relevance | Topics | Title | Author | Publication Year
Home  / Search Results
Author(s): Flax, Maya
Date: 2019
Abstract: Records of antisemitic incidents in the UK have reached an all-time high in the last 3-5 years. I have used antisemitism to mean in this study: any form of hostility or prejudice towards Jews based on their identity. The main objective of this study is to explore a section of the Jewish community, which has been marginalised in research on antisemitism: The Orthodox Jewish community. Being most visible, as identifiable Jews, within the Jewish community, they are also the ones most frequently targeted. Drawing on qualitative data resulting from 28 interviews with Orthodox Jewish individuals as well as five focus groups with key stakeholder, this thesis explored the lived experienced of antisemitism within the Orthodox Jewish community. It investigated the types of antisemitic incidents, the impacts and meaning which participants attached to these incidents, the perceptions of antisemitism, the coping mechanisms which were adopted in order to respond to the climate of antisemitism and the perceptions of agencies which respond to antisemitism. The thesis generated four main findings. First, the pervasive nature of antisemitism and its prevalence within the lives of Orthodox Jews. Second, the awareness that there is a resurgence of antisemitism and that there has been a shift in its manifestation, making it more institutionalised and therefore powerful. Third, that despite the high prevalence rate of incidents among the community, most respondents chose to normalise and accept the victimisation. My thesis proposes that the reasons respondents were able to show agency and to accept the incidents is due to their strong religious identity and their close 3 community ties. Finally, this study offers recommendations to support the Orthodox Jewish community; to address in a practical way some remediable issues uncovered by this study.
Date: 2020
Abstract: Erinnern oder Vergessen? Auch Jahrzehnte nach der Shoah sind die Erfahrungen, die Bilder und die Leiden, die sich mit der Erinnerung an die nationalsozialistischen Verbrechen aufdrängen, keineswegs Geschichte geworden. Die Formen und Praktiken des Gedenkens in Deutschland haben sich mit dem Abstand zum historischen Geschehen verändert und lassen einen Übergang vom sozialen Gedächtnis zu einem kulturellen Gedenken erkennen. Gleichwohl unterscheiden sich die Formen deutscher Gedenkkultur von der jüdischen Erinnerungspraxis. Die vielfältigen traumatischen Erlebnisse der jüdischen Überlebenden der Shoah bestimmen deren Lebenswelt, haben Auswirkungen auf ihre jeweiligen Identitätskonzepte und Handlungsmuster und übertragen sich auf die nachfolgenden Generationen.
Die hier versammelten Beiträge geben unter anderem Einblicke in den wissenschaftlichen Diskurs über die Konsequenzen des individuellen und gesellschaftlichen Verarbeitens der Erinnerungen an den Nationalsozialismus und die Shoah sowie der daraus resultierenden Traumata; thematisieren den professionellen Umgang mit Überlebenden mit Blick auf deren Selbstkonzepte und ihre jeweiligen biografischen Narrative; fragen nach der Praxisrelevanz des Wissens um Prozesse des Erinnerns und Vergessens in der Betreuung von Überlebenden und deren Angehörigen; weisen auf den Zusammenhang zwischen den erlittenen Traumata, den Lebensumständen nach der Befreiung und den jeweiligen biografischen Erzählungen hin; schließlich verdeutlichen sie, was das gesellschaftlich bedingte kollektive Vergessen oder die Umdeutung der Geschichte für die Überlebenden und ihre Familien bedeutet.

Mit Beiträgen von: Katja von Auer ǀ Julia Bernstein ǀ Jackie Feldman ǀ Kurt Grünberg ǀ Tilmann Habermas ǀ Jens Hoppe ǀ Ulrike Jureit ǀ Doron Kiesel ǀ Salomon Korn ǀ Norma Musih ǀ Miriam Victory Spiegel ǀ Noemi Staszewski ǀ Gabriel Strenger ǀ Moshe Teller ǀ Ricarda Theiss ǀ Susanne Urban ǀ Lukas Welz ǀ Lea Wohl von Haselberg

Inhalt

Kurt Grünberg: Danach – Vergessen, Erinnern, Tradieren. Extremes Trauma und Kultur im postnationalsozialistischen Deutschland
Tilmann Habermas: Die Veränderung von Lebensgeschichten im Laufe des Lebens
Jackie Feldman/Norma Musih: Kollektive Erinnerung, digitale Medien und Holocaust-
Zeugenschaft
Jens Hoppe: Erinnern und Vergessen bei Überlebenden der Shoah. Anmerkungen
eines Historikers zu „Holocaust Oral Histories“
Salomon Korn: Kultur der Erinnerung
Gabriel Strenger: Erinnerung und Vergessen im biblischen Kontext
Susanne Urban: Fließende Erinnerungen. Reflexionen über die Befassung mit Zeitzeugen
Miriam Victory Spiegel: Nicht geheilte Wunden: Die Rolle von Erinnerung und Denkmälern
Julia Bernstein/Katja von Auer „Sie reagieren nur so, weil Sie jüdisch sind“. Diskursive Auseinandersetzungen mit den Auswirkungen der Shoah im Bildungskontext der Sozialen Arbeit
Moshe Teller: Papa, mir geht’s heute nicht besonders gut … Holocaust-Überlebende
und ihre Kinder: eine klinische Perspektive
Noemi Staszewski/Ricarda Theiss: Zeitzeugentheater. Potenziale transgenerationaler Projekte
Lukas Welz: Erinnern und Vergessen verantworten. Über die Notwendigkeit einer emanzipierten Erinnerung an die Shoah für die Betroffenen und die Gesellschaft
Lea Wohl von Haselberg: Zwischen Erinnern und Vergessen – Notizen zu Shoah und Film
Ulrike Jureit: Einsichten und Erkenntnisse
Author(s): Jong-min, Jeong
Date: 2017
Abstract: What have those living with dementia lost? If they have lost aspects of their mind and self, who are they now? Are they 'normal'? Prevailing medical, therapeutic and sociopsychoanalytic interventions and studies on dementia, largely influenced by Tom Kitwood's person-centred approach, have focused mainly on revealing and evaluating the remaining intact bodily abilities and functions beyond loss. In contrast to this predominant understanding of dementia, my decade-long involvement in a Jewish Care Home as a volunteer and researcher has raised ontological, epistemological and practical critiques, acknowledging that we are never beyond loss but always alongside it, and that we simply do not know how to dwell well with it. Although the expressive and performative words, gestures and behaviours of those with dementia are often regarded as inarticulate, repetitive and nonsensical, these are the lived worlds of dementia that those affected feel, experience and live through, whilst continuously making relations and familiarising themselves with people, things, and their surroundings. This demands a paradigm shift in the ontological, epistemological and practical horizon within the study of dementia. Critically developing Canguilhem's notion of the normal and the abnormal, Ingold's dwelling perspective and Deleuze's concept of becoming, I redefine dementia not as a fixed mode of being but as a continuous process of becoming-dementia through an attentive engagement with one's immediate surroundings. In more detail, this study explores the ways in which people challenge the taken-for-granted concepts of loss and abnormality in five different dementia contexts: ethics, repetition, time, agency and emplacement. By rejecting medical preconceptions or categorisations, this study focuses on uncovering what loss does in everyday life rather than asking what loss means or what people lose. In particular, this study emphasises bodily movement, sensory perception and affect, not because of the language deterioration during dementia trajectories but because of a new way of understanding and new reality that those affected practise in daily life. Consequently, this study illustrates the immanent potential of the anthropological view for thinking and dwelling with those living with dementia alongside their limits and implications. This study is thus an autobiographical ethnographic testimony of my past decade living, learning, volunteering, studying and most importantly co-dwelling with those living with dementia. This is a collaborative co-production created with those involved, as without the participation of those affected and the co-presence of significant others, my work could not be done. Accordingly, there is neither a beginning nor end to this study, but a moving forward and generating dementia becoming as the lives of those affected and those who care for them unfold.
Date: 2020
Abstract: JPR’s COVID-19 survey looks at how Jews have been impacted by the pandemic in terms of their health, jobs, finances, relationships and Jewish lives. The findings are being shared in a series of short reports looking at key policy issues, and this one focuses on the issue of how comfortable Jews feel about attending Jewish activities and events in person.

Drawing on survey responses from July 2020, it finds that whilst Jews situate themselves across the full length of the ‘comfort scale’ (running from very comfortable to very uncomfortable), there is a clear leaning towards the uncomfortable end.

Unsurprisingly, those who are uncomfortable are likely to be in older age bands and/or suffering from health conditions that make them particularly vulnerable to the virus. Similarly, those who have had the virus and continue to suffer from secondary symptoms (i.e. ‘Long COVID’) also tend to be uncomfortable about attending events in person.

However, there are some interesting exceptions. The most elderly appear to feel more comfortable than average, and the youngest age bands (those aged 16-24) feel more uncomfortable than average. Those who have had COVID-19 and recovered feel more comfortable than those who have not. And those who have experienced job losses, or have been furloughed, are rather less comfortable than those whose working loves have remained reasonably stable.

It is also very striking to see that, denominationally, the Strictly Orthodox feel most comfortable about attending in-person events, whereas non-synagogue members feel most uncomfortable. Members of other ‘mainstream’ denominations cluster together in between. However, people’s level of religiosity is actually a slightly better predictor than denomination of how comfortable they feel about attending community activities or events in person – those with strong religiosity are most likely to feel comfortable, and those with weak religiosity most likely to feel uncomfortable.

Perhaps most interestingly, there is an important relationship between how comfortable people feel about attending community activities and events in person, and their general state of mental health. Those showing signs of psychological distress feel notably less comfortable than others.

Brief details about the methodology used in the survey are contained in the report. A more detailed methodological is being prepared and will be available shortly.
Date: 2018
Abstract: Jede Vertreibung, Migration oder Flucht hinterlässt ihre Spuren in den Biografien der betroffenen Individuen und in der Geschichte ihrer Familien.
Psychosoziale Dienste berichten demzufolge, dass eine stetig wachsende Zahl von ratsuchenden Shoah-Überlebenden und deren Angehörige unter psychischen Problemen leidet, die mit ihren migrationsbedingten Erfahrungen in einen Zusammenhang gestellt werden können.
Unter welchen Umständen und mit welcher Intensität sich einschneidende biografische Erfahrungen traumatisierend und mit auffälligen Symptomen auswirken, hängt sowohl von der Persönlichkeitsstruktur und den affektiven Reaktionsmustern des Individuums ab als auch von den gesellschaftlichen Bedingungen des Landes, in dem sich die Betreffenden niederließen, um einen biografischen Neuanfang zu wagen.
Die vorliegende Dokumentation versammelt die zentralen Beiträge einer internationalen Konferenz, auf der unterschiedliche Narrative und historische Rahmenbedingungen der verschiedenen Flucht- und Migrationswellen von jüdischen Überlebenden der Shoah nach dem Zweiten Weltkrieg aufgearbeitet und deren Auswirkungen auf die aktuellen Lebensbedingungen im Alter beleuchtet wurden.

Aus dem Inhalt

Gad Arnsberg Wer sind wir? Die Vielfalt jüdischen Selbstverständnisses in Deutschland nach 1945. Ein historischer Überblick | Jens Hoppe Erfahrungen von deutschen Juden, die die NS-Verfolgung in Deutschland oder im Exil überlebt haben. Eine historische Einbettung | Hans Jakob Ginsburg Doppelte Fremde: Jüdische Zuwanderer aus Osteuropa in der Bundesrepublik nach 1945 | Marianne Leuzinger-Bohleber Leben nach der Shoah: Psychoanalytische Überlegungen ausgehend von der Autobiografie des Psychoanalytikers und Traumaforschers Henri Parens | Gerda Netopil und Klaus Mihacek Psychotrauma im Alter. Eine Analyse des psychosozialen Modells ESRA | Amit Shrira Altern im Schatten transgenerativer Weitergabe der Holocaust-Erfahrungen | Julia Bernstein Multiple Traumatisierung ex-sowjetischer Juden vor und nach der Immigration | Martin Auerbach, Elise Bittenbinder und Lukas Welz Ein Zwiegespräch über Trauma, Flucht und Migration gestern und heute als Fortführung des Dialogs aus dem „PresentPast“-Projekt von AMCHA | Esther Weitzel-Polzer Chaos und Muster. Die Entwicklung einer transkulturellen Organisation am Beispiel eines jüdischen Altenpflegeheims in Deutschland | Andrea Schiff Stolpersteine im Umgang mit traumatisierten alten Menschen. Pflegewissenschaftliche Erkenntnisse für die Pflegepraxis | Jim Sutherland Shoah, Flucht und Migration aus britischer Perspektive. Die Arbeit des Vereins Association of Jewish Refugees (AJR) | Sara Soussan „Ehre Vater und Mutter“ — Der Anspruch des fünften Gebots im Spannungsfeld von Altwerden, Krankwerden und Verletztwerden | Doron Kiesel „Schnee von gestern“ — ein Film von Yael Reuveny | Christian Wiese Einsichten und Erkenntnisse

Date: 2003
Abstract: Background: Jewish culturally supported beliefs may discourage drinking and drunkenness as ways of socialising and coping with stress. Thus Jewish men under stress may be relatively more likely to become depressed, and less likely to use and abuse alcohol. This study is the first qualitative comparison of Jews and Protestants, men and women. It examines whether alcohol-related beliefs are consistent with the alcohol-depression hypothesis, i.e. that positive beliefs about alcohol use and effects are associated with high alcohol use and low depression.

Material and discussion: A thematic (interpretive phenomenological) analysis on open-ended question responses, from 70 Jews and 91 Protestants, and on semi-structured interviews with five Jews and four Protestants, identified three salient themes: the importance of retaining self-control; the pleasures of losing inhibitions; and the relations of alcohol-related behaviour to identity. Compared to Protestants, Jews described alcohol-related behaviour as threatening to self-control, loss of inhibition as unenjoyable and dangerous and distinguished between the kinds of drinking behaviours appropriate for Jews and others. Sub-themes for Protestant men were denial that drinking threatens self-control, and appropriateness of going to the pub.

Conclusions: The themes identified are not measurable using published research instruments. Alcohol-related behaviour may be a feature of Jewish identity. The beliefs identified are consistent with the alcohol-depression hypothesis.
Date: 2003
Date: 2000
Date: 2001
Date: 2004
Date: 1997
Abstract: This paper examined stress among two groups of orthodox Jews suggested to differ in the strength of the boundary of their religious group. Comparisons were made between the two groups, and with urban and rural groups studied by other researchers. Proportions of boundary-maintenance events (events whose threat had been caused or exacerbated by Jewishness) and of severe events, and proportions and rates of regular, irregular and disruptive events were examined. Boundary-maintenance events were higher among the more religiously orthodox affiliated group, and among whom religious observance was indeed reported to be higher. It was suggested that conditions of higher boundary maintenance would be associated with higher rates and proportions of regular events and with lower rates and proportions of irregular and disruptive events. Generally, the analyses supported this expectation. Boundary-maintenance events themselves were somewhat less severe, though not less likely to be irregular or disruptive than other events. Depression was shown to be unrelated to boundary-maintenance events and (surprisingly) unrelated to contextual threat when the effects of irregularity-disruption were controlled. Depression was, however, strongly related to irregular and disruptive events. The results are compared with those of related work, and suggest that the general lowering effect of affiliation to a religious group may be partly explained by the effects of boundary maintenance, which involves stress, but of a less depressogenic kind than the disruptive stress associated with conditions of low/no boundary maintenance. The findings have implications for understanding the relations between culture and mental disorder.
Author(s): Rowland, Gemma
Date: 2016
Abstract: Previous research suggests that children of minority groups may be underserved by
mainstream services (Elster, Jarosik, VanGeest & Fleming, 2003). There has been
an identified need for research that focuses on barriers to accessing services faced
by minority groups, such as the Orthodox Jewish community (Dogra, Singh,
Svirdzenka & Vostansis, 2012). Given that parents are often the gate-keepers to
care (Stiffman, Pescosolido & Cabassa, 2004), understanding their help-seeking
behaviour is crucial to ensure that Orthodox children and families are given the same
opportunities to access services as their majority group peers. To date there is
extremely limited research on the help-seeking behaviours of Orthodox Jewish
parents. The current study sought to consider the experiences of Orthodox Jewish
parents who have accessed Child and Adolescent Mental Health Services (CAMHS)
in order to seek help for their families.

Semi-structured interviews were completed with nine Orthodox Jewish parents with
regards to their experiences of accessing tier 2 CAMHS for their child. A thematic
analysis was conducted. Four themes were found: ‘The Orthodox community as
unique’, ‘Pathways to help’, ‘Attitudes towards mental health’ and ‘The parental
journey’.

Participants described a number of significant cultural barriers to seeking help.
Stigma was identified as occurring in relation to mental health and also in relation to
the process of help-seeking, as suggested by previous research within adult
Orthodox populations (Feinberg & Feinberg, 1985). These stigmas relate to
concerns regarding labelling and future matchmaking for the child and their siblings.
Parents experience emotional and practical strains in parenting a child with mental
health difficulties and in accessing psychological support for their children. The
implications for service level change and clinical practice are considered.
Date: 2017
Abstract: 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.
Author(s): Law, Lisa
Date: 2003
Abstract: Much research recognises the clinical value of considering clients' cultural context. 'Cultural competence' may be considered the balance between sensitive practice and an awareness about particular cultural groups. 'Jewishness' is a powerful influence on the majority of Jewish people, regardless of religiosity. Jewishness incorporates more than Judaism, for example, it includes Jewish history, ethnicity and culture. This research aims to help therapists work with Jewish families by familiarising them with aspects of Jewishness, in order to gain insight to the 'lived experience' of contemporary, British, Jewish families, so as to consider the potential clinical implications of Jewishness and develop cultural competence. Semi-structured interviews were conducted with eight British-born, culturally, rather than religiously, Jewish mothers aged between 30 and 39. The interview transcripts were analysed using an Interpretative Phenomenological Analysis methodology. Ten themes (^entity', Tradition and Culture', 'Characteristics', 'Family', 'Community', 'Continuity', 'Difference and Similarity', 'Fear', 'Feelings' and 'Services') were derived from the analysis and considered in terms of clinical implications. For example, the women spoke about a (sometimes) inexplicable 'bicultural' identity and the significant impact of Jewish history. These issues may inhibit Jewish clients from speaking about the relevance of their Jewishness with non-Jewish therapists. Suggestions were made for developing a Jewish cultural, historical and political perspective, so that beliefs, behaviours and characteristics are not misinterpreted and 'therapeutic safety' for Jewish clients is maximised. Other recommendations included using cultural consultants and adopting a systemic framework. Issues that may be particularly difficult for Jewish families were discussed and recommendations for future research made.
Author(s): Rose, Esther Davida
Date: 2010
Abstract: Existing research and anecdotal accounts have consistently reported that Jewish people are positively inclined to seek treatment for mental health problems, including making use of psychiatric services and psychotherapy. However, much of this data has been based on samples of American Jewry and there appear to be no existing studies in the UK which have quantitatively investigated whether there are similar help seeking preferences for mental health problems amongst British Jewry. The present study investigated Jewish people’s attitudes and intentions to seek professional help for mental health problems and their experiences of seeking professional help in the UK. Using the theoretical framework of the Theory of Reasoned Action (Fishbein and Ajzen, 1975; Ajzen & Fishbein, 1980) the study also aimed to determine the strongest predictors of intentions and attempts to seek professional help, according to people’s attitudes, perceived social pressure, beliefs about the causes of mental illness and level of religiosity. The study included 126 Jewish people who were predominantly recruited from synagogues and community centres across the UK. Results indicated that a high percentage of this sample would be willing to see a mental health professional if they experienced a mental health problem. According to multiple regression analysis, attitudes towards seeking professional help and stress-related causal beliefs most strongly predicted intention to seek professional help. Despite the sample being non-clinically recruited, 63% of participants reported that they had experienced a mental health problem and the majority of these individuals had sought professional help in the past. Path analysis revealed that actual attempts to seek professional help were directly influenced by intention to seek professional help, perceived social pressure and supernatural causal beliefs. Given the high prevalence of mental health problems and use of professional mental health services amongst this sample, clinical considerations highlighted the need for preventative mental health strategies and culturally sensitive mental health services for Jewish people. Limitations of the study include the use of an opportunity sample which was unable to recruit members of the Ultra-Orthodox Jewish community.
Date: 2007
Abstract: The project was undertaken by Binoh of Manchester amongst its client group, The Orthodox Jewish Community of North Manchester. This is mainly based in the Broughton Park area of Salford with an overspill community in the neighbouring Bury and Manchester metropolitan areas. The community is ethnically compact, little known outside its location and buffeted by racial and economic problems. Different norms exist for acceptable music, literature, images and discussion material and mainstream culture i.e. television, films, magazines and internet use etc. is prohibited. The community’s growth over the last few years has been huge. High birth rates make the community ‘bottom heavy’, and it is estimated that the ultra-orthodox community is increasing its share of the Anglo-Jewish community by approximately 1.5% per year. The research uncovered a wealth of information that is central to understanding the mental health needs and concerns of the Orthodox Jewish Community. The foremost findings that emerged during the research were:

A distrust of non-Jewish professionals e.g. doctors, psychiatrists and nurses who were seen to be unsympathetic or ignorant of the community’s cultural and religious needs. Comments such as “most Non-Jewish Practitioners have no understanding of our community and therefore can make serious errors of judgement” were commonly made.
Fear of stigma attached to mental health issues. Although this is prevalent in many close knit and ethnic minority communities this was particularly prevalent within the community as it was associated with not obtaining suitable marriage partners for themselves, siblings, children or other family members. One questionnaire respondent even said that “stigma within the community is a greater concern to people requesting and accepting help (than gaps in current service provision)
Date: 2016
Abstract: From press release:

A ground-breaking survey commissioned by NHS Salford Clinical Commissioning (CCG) has revealed concerns about immunisation take-up, healthy eating, amounts of exercise and attitudes to mental health within the predominately orthodox Jewish communities in the city.
507 people took part in the year-long research project that included peer-led focus groups as well as questionnaires. Key findings reveal that less than half of the participants take more than one hour of exercise per week, with around a quarter taking less than 30 minutes. Only half meet recommended levels of physical activity, which is significantly below the England average of 61%. Fewer than half of respondents believe exercise is very important, with far fewer men than women valuing exercise.
There is particular concern related to men’s lack of exercise, with just over a third meeting the recommended levels of physical activity compared to 67% nationally. The percentage of women meeting recommending levels at 56% is comparable to the 55% of women nationally.
With regards to children’s exercise, only 40% think it is very important that their child exercises. Less than half the children do more than an hour’s exercise per week, with a third doing less than 30 mins per week. Boys tend to do slightly more exercise than girls (possibly because they play football or ride bikes), contra to what was reported as being undertaken by the adults themselves; the trend seems to be that boys are more active than girls but this switches as they become adults.
The research also suggests that the healthy eating message is not always getting through to this community; only 10% of children are getting their ‘5 a day’ with 40% getting less than 3 fruit or veg a day. Over half the children in this community seem eat cake at least once a day, though crisps and other unhealthy snacks seem far less frequent. Alcohol consumption for adults is, however, very low compared to the rest of the population, although 12% of respondents might be classed as ‘binge-drinkers’ on the Sabbath.
Attitudes to immunisation in the orthodox Jewish community remain a concern. 13% said they would be unlikely to immunise their child in the future whilst 20% felt they were not given enough information about immunisation. For Salford as a whole, MMR immunisation take-up by 5 years olds averages over 97% which is far higher than appears in the Jewish communities.
Take up of cervical smears is also lower than the rest of the population with 67% claiming they would be likely to have a smear compared to the 80% target in Salford. It is thought that some of the lower uptake of cervical screening may be due to the low perceived risk of HPV infection and cervical cancer, the higher number of pregnancies and religious norms relating to menstruation.
Other findings of interest include the fact that almost a half of participants believe that mental health is a big stigma within the Jewish community which may prevent many people seeking the help they need.
Date: 2010
Date: 2007
Abstract: The Community Engagement Programme has been part of Department of Health (DH) and
National Institute for Mental Health England (NIMHE) scheme, administered by the University of
Central Lancashire (UCLAN) through its Centre for Ethnicity and Health. In this round the over
arching aims were governed by central government priorities of Delivering Race Equality (RRE), to
enable Black and Minority Ethnic (BME) community groups across the country to engage
community members (and not academics) in conducting their own research projects in relation to
mental health and race equality. As a direct result of this programme invaluable data, attitudes and
behaviours have been unearthed on the issue of mental health. Additionally in the process, many
"ordinary" community members have been given a unique opportunity to become part of the
academic world, learning about the planning, execution and actual research of the issues at hand
and some have also taken up the wonderful opportunity of qualifying in basic level research. In
respect of this report the BME was the Ultra Orthodox Jewish Community of Stamford Hill in North
London. The project was undertaken by Talking Matters, predominantly with its clients who use the
counselling and therapeutic services in its London office (there is also a Salford office). This was in
the heartland of the Chassidic community, reknown all over the world for its insular way of life,
even among other Orthodox Jewish Communities (OJC). Most of the OJC lives in the London
Borough of Hackney with about 10% in the south of Haringey.
Author(s): Tartakovsky, Eugene
Date: 2008