Ultra-Orthodox Parents’ Perceptions of Arts Therapies for Their Children

Abstract

Studies have underscored the complexity of psychotherapy for Ultra-Orthodox Jews, and cross-cultural therapy in particular, which evokes fear of disruption of basic values. Parents’ sense of responsibility for their child’s religious education exacerbates these problems in child therapy. However, there is scant research on child therapy for the Ultra-Orthodox, especially in the field of arts therapies. The present study examined the perceptions of 17 Ultra-Orthodox parents whose children were receiving arts therapies (including art therapy, dance/movement therapy, music therapy, psychodrama and bibliotherapy). Semi-structured interviews were conducted with the parents and analyzed based on the principles of Consensual Qualitative Research. The study covered five domains: (1) The parents’ experiences in therapy; (2) The parents’ perceptions of the child’s experiences in therapy; (3) Implications of environmental-social factors on the parents’ perceptions and experiences of therapy; (4) Effects of intercultural aspects on therapy; (5) Perceptions of the use of the arts in therapy. The findings show that the experiences of ultra-Orthodox parents in the arts therapies of their children is complex due to the influence of the socio-cultural context, which involves dealing with stigma and tensions in their relationship with the education system. This context also shapes their perceptions of therapy, which can be characterized as purpose-oriented. The findings also highlight the parents’ challenges in coping with the intercultural therapeutic relationship, and emphasizes the parents’ preference for a therapist from a similar religious/cultural background and for cultural supervision of therapy. However, the results also suggest that there are benefits inherent to intercultural therapy in general and arts therapies in particular, including a sense of security, openness and acceptance of the parents and children.

Intercultural therapy with Ultra-Orthodox Jews in Israel: the complexity of the encounter between secular therapists and Haredi clients

“…While this paper emphasized more the complexity and its less discussed aspects and challenges, further research is required to 10.3389/fpsyg.2024.1356242 Frontiers in Psychology 07 frontiersin.org capture the experience of this unique encounter between the secular therapist and the Haredi clients, demonstrating the nuances of the extreme positions these two cultures hold. As most studies focus on the Haredi clients' attitudes and needs (Bilu and Witztum, 1993;Bilu and Witztum, 1995;Margolese, 1998;Keidar et al, 2022), future research should also explore secular therapists' experiences with UO clients. Since an insight into secular therapists' perspectives is essential for developing effective and inclusive ICT, research should focus on the way the secular therapists' personal values and their concept of the UO community influence the therapeutic encounter with Haredi clients.…”

“…Although change is evident toward the secular Western system of cultural values and norms which prioritize individuality, cultural diversity, and tolerance of differences on which psychotherapy is grounded ( Finkelman, 2014 ; Gopalkrishnan, 2018 ; Koç and Kafa, 2019 ), and the concepts and practice of psychotherapy itself ( Caplan and Stadler, 2012 ; Freund and Band-Winterstein, 2013 , 2017 ; Schnall et al, 2014 ; Doron, 2020 ; Keidar et al, 2021 , 2022 ), a good deal of suspicion, lack of trust and even hostility toward the secular general public remains, which, in turn, often holds great contempt of the UO community, due to inequality in contributions to the country’s economy and military service ( Greenberg and Witztum, 2013 ; Finkelman, 2014 ).…”

“…At the same time, while previous studies have focused either on the premises and goals of ICT with UO clients or described psychological encounters from the Haredim’s perspective ( Bilu and Witztum, 1993 ; Bilu and Witztum, 1995 ; Margolese, 1998 ; Keidar et al, 2022 ), much less attention tends to be paid to the secular therapists’ experiences. Even studies that do describe the ICT from the therapists’ perspective also often omit their personal experiences, needs and the distress that results from working with a UO client, and focus on their opinions regarding the Haredim’s needs ( Band-Winterstein and Freund, 2015 ; Freund and Band-Winterstein, 2017 ; Haimovich and Leiser, 2017 ; Keidar et al, 2021 , 2022 ). This paper therefore aims to highlight the complexity of the encounter between secular therapists and Haredi clients.…”

“…Similarly, although it has been established that encounters between Haredi Jews and non-Haredi therapists may benefit both parties ( Freund and Band-Winterstein, 2013 , 2017 ; Doron, 2020 ; Keidar et al, 2022 ), potential misunderstandings or even conflicts continue to proliferate ( Finkelman, 2014 ). These result from a general tension between the Haredi religion and the traditionalist-collectivist culture, and non-Haredi therapists’ secular worldview.…”

Can a cupcake heal the soul? Art therapy with baking as an alternative form of therapeutic interventions in an adolescent population – experience from the Department of Child and Adolescent Psychiatry in Lodz

“…Czy babeczka może uleczyć duszę? Arteterapia pieczeniem jako alternatywna forma oddziaływań terapeutycznych w populacji adolescentówdoświadczenia Kliniki Psychiatrii Dzieci i Młodzieży w Łodzi Niektórzy rodzice nie są jednak przekonani o skuteczności oddziaływań terapeutycznych niebędących lekami, chociażby z przyczyn kulturowych [20].…”