Arab Parents' Reactions to Child Sexual Abuse: A Review of Clinical Records

Abu-Baker, Khawla

doi:10.1080/10538712.2013.744378

Cited by 36 publications

(22 citation statements)

References 11 publications

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“…This may be explained by the Arab culture, which holds conservative attitudes about sex. Indeed, sex education is frowned upon in the Arab school system in Israel (Abu-Baker, 2013); discourse on sexuality and sexual abuse is muted (Abu-Baker, 2013; Gesser-Edelsburg & Arabia, 2018); and the discussion of intimate body parts may not be allowed (Timraz et al, 2019).…”

Section: Discussionmentioning

confidence: 99%

“Yes, My Uncle, I’ll Do Whatever You Say”: Experiences of Israeli Muslim Arab Children During Forensic Interviews Following Child Sexual Abuse

Katz

Tener

Marmor

et al. 2020

J Interpers Violence

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Children from Arab society in Israel have been overlooked in previous studies and efforts in the area of forensic interviews. The current study provides an in-depth thematic analysis of 30 forensic interviews with Israeli Muslim Arab children following child sexual abuse (CSA), all conducted by Arab forensic interviewers. In multicultural Israeli society, Muslim Arabs make up 18% of the population. In addition to the religious and cultural difference, this minority is involved in an ongoing conflict with the majority Jewish society in Israel and tends to have low trust of government authorities. This background necessarily affects the area of forensic interviews with children. The research explores the unique encounter between maltreated children from Israeli Muslim Arab society and forensic interviewers, highlighting its particular characteristics and challenges. Data analysis revealed a central theme of a clash of worlds. The forensic interviewers, although hailing from a similar background as the children, followed best practices developed in western societies. The children, on the other hand, faced enormous conflict in addressing CSA terminology and complying with the requirements of the forensic world in ways that are forbidden to the them in their own. Moreover, having been educated to accept the authority of adults unquestioningly, the children were torn between the difficulty of disclosing the abuse to someone outside the family, and the obligation to communicate candidly with the adult interviewer as required in the forensic context. The findings highlight the urgent need to reform the services these children receive and to dedicate future efforts to further assessment of cultural context and its impact on maltreated children, particularly in the forensic context.

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Section: Discussionmentioning

confidence: 99%

“Yes, My Uncle, I’ll Do Whatever You Say”: Experiences of Israeli Muslim Arab Children During Forensic Interviews Following Child Sexual Abuse

Katz

Tener

Marmor

et al. 2020

J Interpers Violence

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“…As for community perceptions, the present review corroborates literature on closed or religious societies, particularly Jewish ones (Farrell & Taylor, 2000; Itzhaky & York, 2001; Katzenstein & Fontes, 2017). It describes how they tend to silence the abuse, doubt the victims, and prevent disclosure and formal therapy since acknowledging the “deviant” threatens the community’s validity, integrity, and patriarchal norms (e.g., Abu-Baker, 2013; Bruns et al, 2005; Harper & Perkins, 2018; Minto et al, 2016; Shalhoub-Kevorkian, 1999; Sheldon & Parent, 2002; Yuvarajan & Stanford, 2016) and its hierarchical structure and social control, as well as its members’ reputation (Neustein & Lesher, 2008; Shalhoub-Kevorkian, 2016). In some cases, absence of response is due to lack of awareness of the prevalence and characteristics of the phenomenon among community members (Schmid & Benbenishty, 2011).…”

Section: Discussionmentioning

confidence: 99%

Sexual Abuse in the Orthodox Jewish Community: A Literature Review

Lusky-Weisrose

Marmor

Tener

2020

Trauma, Violence, & Abuse

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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 group of the worldwide Jewish population, characterized by cultural conservatism, steadfast loyalty to the community, and strict religious behavioral codes. To date, only few empirical studies (as opposed to multiple media reports) have dealt with the issue of sexual abuse within the OJC. Using Preferred Reporting Items for Systematic Reviews and Meta-Analyses guidelines, we conducted a systematic review of the literature on sexual abuse within the OJC and its subgroups that addresses experiences and reports of victims, perpetrators, the Jewish and general community, and professionals in the North America, Israel, and Australia. Articles were collected from peer-reviewed databases and bibliographies; 13 quantitative and qualitative articles were included in the final sample. Three themes emerged: disclosure of sexual abuse, perceptions and attitudes toward the abuse, and its implications. Results indicated that alongside several findings that were specifically grounded in the context of closed collective or religious societies and the OJC in particular, most essentially reflected universal aspects of sexual abuse. The results suggest promoting context-informed interventions based on community knowledge and resilience, together with appropriate training in order to better understand the needs of the OJC and of closed communities in general.

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“…The view of children is one of entities who do not feel or understand, and have no emotional say or view what so ever. Moreover, in the presence of adults the children are the ones who are supposed to obey and care for the adults, being in sharp contrast to the approach of western education towards children (Abu- Baker, 2009Baker, , 2013. Hence, contrary to the legal definition that aspires to prevent physical or other violence towards children, it appears that in Arab society parents and teachers still use violence as a tool to solve problems for the benefit of advancing the child or their achievements.…”

Section: Arab Society In Israel and The View Of The Childmentioning

confidence: 99%

“…Thus, in the initial contract and as part of professional ethics, the therapist signs and is obligated to maintain client confidentiality yet is simultaneously subject to mandatory reporting (Zadik, 2002). The issue of breaking confidentiality is highly sensitive, bearing repercussions that may harm contact and relations with client's family as well as client's trust in the therapist, a state that may re enact and intensify past experiences (Abu-Baker, 2013). Maintaining confidentiality is valid post treatment and even post death of client.…”

Section: Child Abuse In the Law And Islammentioning

confidence: 99%

“Between a child who wants to tell and an adult who does not want to hear”. Arts Therapists’ Dilemmas in the Application of Arts Therapy with Children from Arab Society Who Suffered Abuse

Mussa

2019

ikps

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Amani Mussa, “Between a child who wants to tell and an adult who does not want to hear”. Arts Therapists’ Dilemmas in the Application of Arts Therapy with Children from Arab Society Who Suffered Abuse. Interdisciplinary Contexts of Special Pedagogy, no. 25, Poznań 2019. Pp. 373-401. Adam Mickiewicz University Press. ISSN 2300-391X. DOI: https://doi.org/10.14746/ikps.2019.25.16. The Arab education system in Israel together with the ethics and legal regulations are found to indicate reports of maltreated and sexually abused children. The problem of viewed in this paper is connected with the reporting of children who had experienced maltreatment and sexual abuse. The article aspires to present the work and dilemmas of art therapists using arts therapy when working within educational and therapeutic frameworks in Israeli Arab society. Today, the field of arts therapy in the Arab society is in its initial stages in contrast to the seniority this field has gained in the Jewish society and more traditional therapies such as psychology and psychotherapy. In the Arab society, mental therapy is uncommon. The field of therapy as a whole is undeveloped and conducted secretly largely due to shame, stigma and prejudices associating mental therapy with mental illnesses or disorders (Masarwa & Bruno, 2018). Until recently, arts therapy has not been practiced at all in Israeli in the Arab society. In comparison to psychological treatment, arts therapy carries an extra value because of its non-verbal work methodology, and enables can the client to make projection and reduction of social and personal objections in face of the therapeutic process. In recent years, implementation of this field of knowledge has gained momentum in therapeutic frameworks in general and at schools in particular, slowly becoming an integral part of the education system. However, this field is still in its early stages and it is oriented towards special education students and those with special needs (Nachum, 2007; Moriah, 2000).

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Arab Parents' Reactions to Child Sexual Abuse: A Review of Clinical Records

Cited by 36 publications

References 11 publications

“Yes, My Uncle, I’ll Do Whatever You Say”: Experiences of Israeli Muslim Arab Children During Forensic Interviews Following Child Sexual Abuse

“Yes, My Uncle, I’ll Do Whatever You Say”: Experiences of Israeli Muslim Arab Children During Forensic Interviews Following Child Sexual Abuse

Sexual Abuse in the Orthodox Jewish Community: A Literature Review

“Between a child who wants to tell and an adult who does not want to hear”. Arts Therapists’ Dilemmas in the Application of Arts Therapy with Children from Arab Society Who Suffered Abuse

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