Here’s a proposition for GetReligion readers: The quality of a news article should be measured not by how well it is written, but by how well it is read. The reporter’s task is to provide facts, context, and balanced interpretation of an event. However, if the reader is not able to grasp the meaning or context of a story the work, while being technically proficient, is unsuccessful as journalism.
The reader, then, is as important as the writer in the evaluation of merit. Unless the reader is able to bring a level of knowledge to the encounter to make the story intelligible, the article can be said to have failed. But where does the fault lie for this failure? In the reader or the writer?
A story in Tuesday’s English-language edition of Israel Today entitled “Rabbis suspected of hampering child rape case investigation” prompted these thoughts. Israel Today or Israel HaYom is Israel’s largest daily circulation newspaper. Written from a conservative perspective, it has about a quarter of the Israeli daily newspaper market share. Owned by American billionaire Sheldon Adelson the newspaper has an online edition that competes with the Jerusalem Post for the English-language Israel-centered news niche.
(Self-disclosure: I was a London correspondent for the JPost for a number of years, but have not written for them in sometime.) (N.b., the article in question is on the top right of the page above.)
The article begins:
Judea and Samaria District Police suspect their investigation into the rape of a 5-year-old girl in the ultra-Orthodox city of Modiin Illit is being deliberately hampered by rabbis who ordered all involved parties, including the victim’s parents, not to cooperate with police. As a result, police have still not identified a suspect.
The article describes what the police have learned so far about the rape of the girl by a “haredi youth, apparently from an established family in the city,” and states the child’s school teacher alerted the parents and took her to a hospital. However, the rape has not been reported to the police, who only learned of the attack after a reporter contacted them for details.
We then have these statements:
neither the school nor the parents filed a complaint with police out of fear that the city’s rabbis would ostracise them.
When investigators began looking into the incident, they were met with a wall of silence. Those few who did agree to speak told police that the girl had been taken to the emergency room of a hospital in central Israel, but refused to divulge her details. The law requires hospitals to report sexual assaults, and investigators sought a court order to force the hospital to give them the victim’s details. But the presiding judge denied the request and ordered the investigators to find the parents and get permission from them first. However, police cannot contact the parents as they do not know the identity of the victim.
The article closes with a paragraph describing the frustration of the police.
Police in Modiin Illit have compiled enough information to deduce the neighborhood in which they believe the incident took place. They have questioned numerous people in the community, but those questioned claimed to not know anything about the event.
From a reporter’s perspective, this is a nicely done story. He has been able to unearth the cover up of a sex crime ostensibly committed by the son of one of the town’s leading citizens. But I suspect most GetReligion readers will be unsatisfied with the story, asking themselves, “why would rabbis cover us such a crime?”
The New York Times has run several stories on this issue, focusing on the ostracization parents of abuse victims face from their communities. Unlike this Israel Today story, the Times addresses the religion ghost — the religious roots of the cover up — in this 2012 article.
Their communities, headed by dynastic leaders called rebbes, strive to preserve their centuries-old customs by resisting the contaminating influences of the outside world. While some ultra-Orthodox rabbis now argue that a child molester should be reported to the police, others strictly adhere to an ancient prohibition against mesirah, the turning in of a Jew to non-Jewish authorities, and consider publicly airing allegations against fellow Jews to be chillul Hashem, a desecration of God’s name.
This may be the situation in Brooklyn, but do the ultra-Orthodox of Israel consider their government to be non-Jewish? The question why the haredi do not cooperate with the police is not asked in this story. But, would not the original audience, an Israeli audience, know the answer to that question based upon the context of their culture and country?