Degrees of Separation: Identity Formation while Leaving Ultra-Orthodox Judaism by Schneur Zalman Newfield (review)

Schneur Zalmon Newfield's book on the exiting of Ultra-Orthodox Jews from their communities is a welcome addition to the sparse literature on this topic. Based on a qualitative research study of Jews who left Satmar and Lubavitch communities in New York, it provides an in-depth view of the past and present experiences of interview participants. The book is informed by sociological theory and concepts and describes the historical context of these two Hasidic movements. Throughout this volume Newfield compares the experiences of the two groups of exiters within the additional context of his own decision to leave the Lubavitch community in which he grew up.

Newfield describes the boundaries the Satmar and Lubavitch establish between themselves and the outside, a means of maintaining their own communities. The sects draw sharp distinctions between Jews and gentiles, Ultra-Orthodox Jews and non-observant Jews, Ultra-Orthodox Jews and other Jewish religious groups, and among Hasidic sects. Viewing exiters as a threat, they denigrate them. Yet the exiters and their families do not break off all ties.

The leading concept Newfield uses is "liminality." Based on the writings of Victor Turner, Newfield defines it as a state of being in-between, neither here nor there. When one leaves an insular community like Satmar or Lubavitch, one is neither "in" nor "out" of the community in which one was raised and the one he or she is joining. In contrast to Turner's view that liminality is a temporary stage, Newfield sees it as a state that persists indefinitely. Along the same lines, Newfield is critical of the binary thinking he considers to be the dominant way of regarding leaving a religious group. He views exiting as a process that is complex and lengthy. He does not identify an endpoint when one enters a different status and becomes something else.

In keeping with his perspective on liminality, Newfield uses evocative quotations to show how the behaviors and attitudes acquired from the community of origin continue. In his illuminating chapter, "Habits of Action and Habits of Thought," he offers poignant examples of how body movement and cultural patterns and ideas learned in the past persist in daily life. This includes finding chicken soup comforting and pork revolting, swaying one's body when reading, and cutting one's nails in a certain prescribed sequence. Thoughts such as believing in God and revering the late Lubavitcher rebbe, and attitudes such as racism, sexism and disapproval of liberal Judaism remain in their consciousnesses. Newfield draws from Helen Rose Ebaugh's concept of a "residual role" to explain the persistence of these behaviors and attitudes.

Like Lynn Davidman's earlier work on those who left Orthodoxy, Newfield uses the exit narrative to illustrate how exiters justify the decision to leave. Newfield also shows how members of the two Hasidic communities create their own critical narratives about exiters to delegitimize them. Newfield classifies his narratives as "intellectual" and "social-emotional," allowing for overlap. Intellectual narratives are characterized by criticism of the limits placed on questioning basic ideas in the study of classical texts, and social-emotional narratives are characterized by criticism of the community's disregard of personal needs, differences, and abuse. Individuals who emphasized one were critical of those who used the other.

The author conducted in-depth interviews with 74 exiters, including 39 Lubavitchers, 24 Satmars, and 11 from other Hasidic sects. Among these participants, 44 were men and 30 were women. The average age was 25, but a few were middle aged. The author conducted all the interviews either in person or through Skype, speaking in English or Yiddish. Newfield recruited participants through personal contacts, snowball sampling, and publicity provided by Footsteps, an organization that provides support, social activities, and services to those who are contemplating leaving or have left their Ultra-Orthodox communities. The author's similar background and experience as an exiter enabled him to gain access...