A warm welcome? Expectations and experiences of first- and second- generation Israeli Baalei Teshuva

• In Event: Upheaval in Israel

Abstract

The discomfort of religious neophytes upon joining a new religious community is often a result of the need to acquire cultural and social capital. This phenomenon is perhaps more pronounced in Judaism, which lacks a tradition of proselytizing, and even more so in Haredi Judaism, which is particularly insular and places great emphasis on lineage. Using survey data from a representative sample of Israeli Haredim, we examine the experiences and attitudes of Baalei Teshuva (newcomers to Haredi Judaism) and their offspring, comparing them with the opinions of more established members of the Haredi community.
The data indicate that while first-generation Haredim feel less comfortable in Haredi society than the next generation, they have a more positive evaluation of the welcome they received from Haredi society than second-generation Baalei Teshuva. We suggest that this paradox can best be understood by applying perspectives derived from research on immigrant acculturation experiences. First-generation immigrants have lower expectations of the host society, whereas members of the second-generation, who tend to feel more at home in the new society also have higher expectations of acceptance. They are, therefore, more likely to rate the treatment they received more negatively than their parents, suggesting that perceptions and reality may differ significantly. Interestingly, more established Haredim (third generation or more) have fairly negative perceptions of the treatment of Baalei Teshuva within their society. This might indicate an awareness of the difficulties faced by newcomers and an aspiration towards a more accepting social response to Baalei Teshuva.
This research sheds light on the particular experiences and perceptions of Israeli Haredim, particularly those of first- and second-generation Baalei Teshuva. It also borrows from migration theories to better understand the perceptions and experiences of ‘immigrants’ to Haredi society and their offspring. We suggest conceiving of religious border crossings as analogous to migratory ones might prove particularly fruitful.

Author

• Nadia Beider