"I thought I was an open-minded person": Experiences of secular therapists working with Ultra- Orthodox clients in Israel - a qualitative study.

backgroundThe Haredim, Israel's Ultra-Orthodox (UO) Jewish community, maintains a distinct lifestyle based on strict religious teachings, often secluding themselves from obligations to the state and creating social and political tensions with the largely secular society. These tensions also affect mental health care, presenting unique challenges for secular therapists working with Haredi clients whose complex and intriguing relationships are influenced by differing cultural perspectives. This paper delves into secular therapists' perceptions of the impact of therapeutic encounters with the Haredim on their willingness to adjust, self-image, emotional awareness, and feelings of professionalism and cultural competencies.

methodsSemi-structured interviews were conducted with 21 secular therapists, including nine psychologists and twelve art therapists, all Israeli Jews. While thematic analysis was the primary method used to identify overarching themes and structure the findings, an interpretative phenomenological approach was also employed to explore secular therapists' lived experiences in greater depth.

resultsThree key themes emerged from the interviews: 1. intrapersonal changes, 2. necessary adaptions, and 3. treating UO is challenging. These themes highlight that since there are deeply rooted mutual misinformation, biases, and harsh feelings between the Haredim and non-Haredim in Israel, to provide therapy with the UO clients, secular therapists need to be aware of one's stances and make intrapersonal changes. Participants stressed that therapeutic encounters with the Haredim helped them recognize their stereotypes and prejudices and become more empathic and culturally sensitive. However, it was also suggested that the demanding nature of providing therapy to Haredi clients can undermine therapists' sense of professionalism. While therapists stressed the need to arrange several adaptations in the therapeutic environment and communication with the UO clients, those working in the public sector found the requirement to follow strict Haredi behavioral and dress codes challenging and threatening their secular and professional identity. Finally, therapists highlighted that since understanding the Haredi community requires time and effort, this essential learning process, makes providing therapy with UO more challenging than treating non-Haredi clients.

conclusionIn psychotherapeutic encounters with the Haredim, there is an additional exploration of a culture that sharply contrasts with modern secular life in Israel. Although this process raises conflicts and requires effort from the therapist, it can benefit both UO clients and secular therapists by enriching their experiences and fostering mutual trust and understanding.