理解社会世界是一个复杂的过程,深受文化因素的影响。赌博是一种普遍存在的休闲活动,其特征是冒险行为。虽然一些参与其中的人在没有受到任何伤害的情况下这样做,其他人会出现赌博问题。犹太教倾向于负面地看待赌博,因为它与犹太的基本原则相矛盾。当前的研究集中在以色列的犹太超东正教社区,该社区的特征是与世俗世界互动最少的文化飞地。因此,它提供了一个独特而新颖的社会文化背景,以询问来自该社区的赌博障碍(GD)的个人如何理解赌博。遵循建构主义扎根的理论准则,使用有目的的抽样设计采访了22名患有GD的超正统男性。16名拉比也接受了采访,阐明了该社区有关赌博的Halachic法规和规范的社会文化背景。对数据的诱导性分析,与布迪厄的习惯概念交织在一起,产生了一个我们称之为“赌博感”的总体主题,“包含超正统外部矩阵(例如,保守的文化结构,有许多禁令和以贫困为标志的生活)和内部(例如,孤独的感觉,不满,和偏差)印在身体上的处置,对赌博创造不同的具体反应(情感和感官),导致GD的发展。我们建议放置尸体,作为内在化倾向的轨迹,在研究GD的途径时,检查的核心。Weproposethatthisintricateinterplaybetweenexternalandinternaldispositionsshapesthedecision-makingregardinggambling,从而减轻个人对GD的责任。
Making sense of the social world is an intricate process heavily influenced by cultural elements. Gambling is a prevalent leisure-time activity characterized by risk-taking conduct. While some individuals who engage in it do so without experiencing any harm, others will develop gambling problems. Judaism tends to perceive gambling negatively since it contradicts fundamental Jewish principles. The current study focuses on the Jewish Ultra-Orthodox community in Israel which is characterized as a cultural enclave with minimal interaction with the secular world. Hence, it provides a unique and novel socio-cultural context to inquire how individuals with gambling disorder (GD) from this community make sense of gambling. Following constructivist grounded theory guidelines, 22 Ultra-Orthodox men with GD were interviewed using a purposeful sampling design. Sixteen Rabbis were also interviewed, illuminating the socio-cultural context of Halachic regulations and norms regarding gambling in this community. An abductive analysis of the data, interwoven with Bourdieu\'s concept of habitus, yielded an overarching theme that we dub as \"sense for gambling,\" encompassing matrices of Ultra-Orthodox external (e.g., a conservative cultural structure with numerous prohibitions and life marked by poverty) and internal (e.g., feelings of loneliness, dissatisfaction, and deviance) dispositions imprinted onto the body, creating diverse embodied reactions (emotional and sensory) to gambling, and leading to developing GD. We recommend placing the body, as the locus of internalized dispositions, at the core of examination when researching pathways to GD. We propose that this intricate interplay between external and internal dispositions shapes the decision-making regarding gambling, thus mitigating individual responsibility for GD.