Abstract: "אם הייתי שולחת את הבן שלי לבית־ספר רגיל, הוא לא היה יודע שהוא יהודי", מספרת תמר (שם בדוי), יהודייה־ישראלית שמתגוררת בלונדון. ואכן, מחקרים מראים כי נוכחותם של ילדים במשפחה של מהגרים יהודים־ישראלים מעצימה את האמביוולנטיות של ההורים לגבי חיים מחוץ לישראל, אבל מעודדת מעורבות רבה יותר עם ישראלים אחרים, במטרה להנחיל לילדים במשפחה זהות יהודית־ישראלית ולשמור על הקשר שלהם עם המדינה היהודית. מאמר זה מבוסס על 12 ראיונות שקיימה אנג'לה דייוויס עם נשים יהודיות־ישראליות, אימהות לילדים קטנים, שמתגוררות או התגוררו בבריטניה. דייוויס בחנה את האופן שבו אותן אימהות יצרו קשרים חברתיים, מילאו תפקיד של אימהות וגידלו ילדים, וכיצד הן ניסו לוודא שילדיהן ישמרו על זהות יהודית־ישראלית, גם באמצעות אימוץ של מסורות תרבותיות ודתיות בדרכים חדשות.
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.
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.
