Spectrum of Response Styles in a Religious-Orthodox Community to Civilian Disasters: The Responses of the Haredi Community to the Meron Crowd Crush (2021) as a Case Study
Over the past few decades the Haredi community has been expanding and it includes a diversity of groups characterized by wide margins, therefore it may be considered an imagined community. On Lag Ba’Omer 2021, 45 people died, and over 150 were injured in the Meron Crowd Crush, most of them from the...
| Authors: | ; |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
2023
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| In: |
Religions
Year: 2023, Volume: 14, Issue: 3 |
| Further subjects: | B
Agency
B Religious communities B sense of community B community unification B civilian disaster B Meron Crowd Crush B imagined community B Haredi community |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
| Summary: | Over the past few decades the Haredi community has been expanding and it includes a diversity of groups characterized by wide margins, therefore it may be considered an imagined community. On Lag Ba’Omer 2021, 45 people died, and over 150 were injured in the Meron Crowd Crush, most of them from the diverse Haredi community in Israel. Coping with disasters in a religious community includes a religious-faith level, and a social level. In this study, we will examine the response styles to a disaster in the Haredi community, as a case study of religious communities coping with a civilian disaster. This study will assist in understanding the community’s narrative, and the place of the community in coping with a disaster. The study uses the qualitative-constructivist method and applies a categorical analysis of 1146 verbal responses to an internet survey that was conducted subsequent to the disaster. We propose a theoretical-categorical model that divides the responses into five pairs of categories: Emotional, Religious, Spiritual-Transcendental, Social, and Civil responses, each pair divided into past and future. Emotional responses: expressing grief and mourning (past), or paralysis, anxiety, and instability, (future); Religious responses: search for a religious reason (past), or a call for religious strengthening (future); Spiritual-Transcendent responses: dealing with questions of faith (past), or viewing the disaster as a transcendent message, and seeking spiritual comfort (future); Social-Spiritual responses: attributing the disaster to collective punishment due to ‘corruption’ (past), or recommendations for ‘correction’ of the social world (future); Civil responses: including searching for deficiencies, blaming entities (past), or suggestions for improvements and correction of deficiencies (future). We discussed a spectrum of response styles, while distinguishing between responses that are concerned with finding a reason or explanation for the disaster (past), and those who wish to draw a conclusion (future). Furthermore, social injustices are seen as religious offenses that led to the disaster. That is, it is a religious soul-searching that deals, less with traditional offenses and more with social injustices. We also discussed the volume of the different responses: In the emotional reactions and civil reactions, the Past Category is larger than the Future, whereas in the religious and spiritual responses, the Future categories are larger. This finding may symbolize a tendency to channel the pain in a positive way to a practical and active direction. Religious actions provide a sense of agency and self-efficacy. At last, we noticed that the disaster led to the strengthening of the community and sense of community, despite its size and diversity; as well, we suggested that the findings regarding religious-orthodox communities and their coping with disasters can be inferred. |
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| ISSN: | 2077-1444 |
| Contains: | Enthalten in: Religions
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| Persistent identifiers: | DOI: 10.3390/rel14030294 |