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6 FiguresBetween Friends and Strangers: Micro-Segregation in a Haredi Neighborhood in Jerusalem
Abstract
Sanhedria, an inner-city neighborhood in Jerusalem, is populated mostly by members of several sects belonging to the Haredi (Jewish ultra-Orthodox) community. Sanhedria residents are close in their economic status and share similar preferences regarding their way of life; yet, their choice of residence is affected by the specific residential relations maintained between the sects' members. The Sanhedria case offers an opportunity to examine non-economic intra-urban processes of segregation. The paper examines residential relations between sects as reflected by their residential choice and the observed residential distribution. Powerful mechanisms of residential preferences acting at the level of the apartment and building result in micro-segregation patterns. Taken together, these mechanisms provide an insight into processes typical of dense inner-city neighborhoods shared by differing religious and ethnic groups.
6 Figures
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- Couples tend to marry young and have large families. The Haredim's level of participation in the labour market outside the internal economy of the community are lower than other Jewish religious groups[102]. Orthodox Approximately 60% of people in the United Kingdom who identify themselves as Jewish currently consider themselves to be members of the Orthodox community, but the community is steadily declining and the age profile of the community is getting older[100].
[Show abstract] [Hide abstract] 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. MethodsA 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. ResultsImprovements 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.- The first group represents the ultra-Orthodox Jewish communities (Haredim). Considered fundamentalist in their religious views and practices, the Haredim seek to protect their traditional religious way of life through a range of spatial and social mechanisms of segregation, dictating place of residence, education, marriage, dress, employment and modes of transport (Shilhav, 1991; Gonen, 1995; Hasson, 2001; Rosen and Razin, 2008; Flint et al., 2012). The second group represents secular Jews leading a modern way of life.
[Show abstract] [Hide abstract] ABSTRACT: Jerusalem is a city mired in spatial conflict. Its contested spaces represent deep conflicts among groups that vary by national identity, religion, religiosity and gender. The omnipresent nature of these conflicts provides an opportunity to look at Henri Lefebvre's concept of the right to the city (RTC). The RTC has been adopted and celebrated as a political tool for positive change, enabling communities to take control of space. Based on extensive fieldwork and in-depth interviews, this article explores the complexity of the RTC principles and examines three urban battlefields in Jerusalem — Bar-Ilan Street, the Kotel and the Orient House. The RTC is a powerful idea, providing the opportunity to examine people's everyday activities within the context of how space can be used to support their lives. Yet Jerusalem's myriad divisions produce claims by different groups to different parts of the city. In Jerusalem, the RTC is not a clear vision but a kaleidoscope of rights that produces a fragmented landscape within a religious and ethno-national context governed by the nation state — Israel. The growth of cultural and ethnic diversity in urban areas may limit the possibility for a unified RTC to emerge in an urban sea of demands framed by difference. Space-based cultural conflict exemplifies urban divisions and exacerbates claims to ‘my Jerusalem’, not ‘our Jerusalem’. Identity-based claims to the RTC appear to work against, not for, a universalistic RTC.- [Show abstract] [Hide abstract] ABSTRACT: This article describes a study that used a qualitative methodology to capture the lived experience of individuals who grew up in Ultra Orthodox and Chasidic communities and left to explore a new path. A target sample of 19 individuals, mostly from the New York area, was used. Non structured individual in-depth interviews were conducted to learn how these individuals perceive, describe, and interpret their experience. Thematic analysis of the interviews was conducted. A major theme that emerged in this analysis referred to the process. Four phases were identified in the process: 1) initial questioning; (2) growing doubts; (3) beginning to share selectively with a small group of trusted others; (4) revealing a new and altered identity. These phases are discussed and illustrated. Implications for intervention and for future research are suggested.
- [Show abstract] [Hide abstract] ABSTRACT: When Haredi Jews talk ideology, they talk with enormous self-confidence and single-mindedness. Yet, when one scratches underneath the surface of Israeli Haredi rhetoric, one discovers enormous ambivalence: ambivalence about Zionism, ambivalence about the State of Israel, ambivalence about secular Jews, ambivalence about isolationism, ambivalence about Torah- only education, ambivalence about Israel’s multiculturalism, ambivalence about poverty and the kollel life, and even ambivalence about gender roles and rabbinic authority. Haredi ambivalence in Israel stems from the complexities of trying to implement dogmatic isolationism in the context of a modern, open Jewish society and from the odd situation of being economically and militarily dependent on a State the existence of which Haredi ideology opposes. Borrowing models of sociological ambivalence from the writings of Robert Merton, Zygmunt Bauman, and Victor Turner, this article suggests that “ambivalence” is central to understanding the complex relationship between mainstream Israeli Haredim and the State of Israel. Furthermore, I argue that the current narrative that dominates Israeli studies of Haredi society—the narrative of Israelization—does not succeed in capturing the complexity and multidimensionality of the Haredi encounter with the State.
- [Show abstract] [Hide abstract] ABSTRACT: This article examines the relationship between recent luxury residences built in Jerusalem and the city’s fragile urban fabric regarding the extent to which government affects the form of such projects in practice. It highlights the establishment of a pattern-driven policy—a form of policy resulting from the entrenchment of specific solutions. The research addresses two seemingly unrelated spheres, namely urban regime and planning gains, and urban design, as embodied in Jerusalem’s “ghost complexes”. Based on the Jerusalem case, we depict the practicability of the planning deal between the municipality and the entrepreneur as the driving force shaping the built environment under the neo-liberal rationale that controls negotiations between the municipality and the developers. Relations between local government and developers may develop in a pattern-driven path; hence, specific solutions may become entrenched and affect the nature of understandings or agreements, thereby continuously affecting the cityscape.
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