Summary: Social 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 community in Israel is a strictly religious, segregated, close-knit community with idiosyncratic values and norms that differ from those of social workers in the country. This qualitative study aimed to explore social workers’ perceptions and ascribed meanings of child risk and protection in Israel’s Ultra-Orthodox Jewish community. To this end, 30 in-depth interviews were conducted with social workers working with this community. Findings: The study identified four distinct primary areas of risk and protection for children in Israel’s Ultra-Orthodox Jewish community: spirituality, collectivism, segregation, and hierarchy. Each of these areas encompasses factors of both protection and risk. Applications: The study’s findings highlight the gaps between the Ultra-Orthodox Jewish community and social workers who adopt Western universal views regarding child risk and protection. This article advocates a context-informed approach when dealing with minority communities. Adopting such an approach can contribute to better cooperation between professionals and their clients from minority groups and advance the well-being of children.

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.

Disclosure of child sexual abuse (CSA) is essential to its mitigation and the protection of children. Previous studies have greatly contributed to the understanding of disclosure rates both in childhood and adulthood, in addition to delayed disclosure and disclosure barriers. In acknowledging the relevancy of the ecological framework, researchers have illustrated how the various systems in the children’s lives have a role in their decision to disclose the abuse. The current study was designed to delve into the disclosure stories shared by children during their forensic interviews. Fifty children, 30 girls and 20 boys, from diverse communities in the Jewish society in Israel (15 secular, 15 Orthodox and 20 ultra-Orthodox) were forensically interviewed for the first time following CSA. Thematic analysis was carried out on their narratives, focusing on two main themes. The first was the children’s descriptions of their difficulties to disclose, which were embedded in their own perceptions and experiences, their fear of the disclosure recipient’s response, and their dynamic with the perpetrator. The second theme provided a glance into the children’s descriptions of the disclosure recipients’ responses, which highlighted the children’s central experience of loneliness in the context of the abuse. Theoretical and practical ramifications pertaining to these crucial gaps will be discussed. In addition, specific religious-cultural elements raised in relation to the disclosure will be highlighted. Limitations of the study as well as further recommendations and implications will be introduced.

Multi-cultural encounters pose challenges and ethical dilemmas for social workers. A common form of dilemma in these settings stems from the clash between the ethical requirement of cultural sensitivity and contradictory ethical principles. This article presents qualitative findings from an exploratory study of social workers (n = 30) working with Jewish Ultra-Orthodox families and children who are at risk in Israel. Our exploration was guided by the following research question: What are the constructions, perceptions, beliefs and meanings associated with the dilemmas social workers face while working with the Ultra-Orthodox community in Israel around issues of child well-being, risk and protection? A thematic analysis of 30 in-depth interviews yielded three themes of dilemma: the collectivist nature of the Ultra-Orthodox community, religion and spirituality and gender and sexuality. Further analysis of the findings revealed a typology of three elements that constitute a culture-bound dilemma: laws, values and norms. This article, which also addresses limitations and recommendations for future research, suggests how the understanding of what components make up a specific dilemma can aid social workers in managing the dilemma and may require a different course of action.