Spontaneous war weddings as a reaction to a national trauma: A terror management theory perspective.

On 7 October 2023, 3,000 Hamas terrorists from the Gaza Strip infiltrated Israel. Over 1,300 people were killed on that day, and over 240 were abducted to Gaza. On October 8, Israel declared war on Hamas. The current study delves into the prevailing phenomenon of spontaneous war weddings held in military settings during the war. Drawing from Terror Management Theory (TMT) and utilizing an ethnographic approach, we analyze published media reports of these weddings. We suggest that this phenomenon is a sign of three terror management anxiety buffer mechanisms activated in view of current national and personal mortality salience: the validation of cultural worldviews; the enhancement of self-esteem; and the pursuit of proximity, in the form of a sense of closeness to attachment figures. All three anxiety-buffer mechanisms contribute to the fortification of psychological defenses, the denial of death, and the maintenance of psychological equanimity in view of this incomprehensible threat.

Performances of Hope and Despair: A Case Study of Organ Donation Between a Palestinian and Israeli Jew Amidst War.

We explore the phenomenon of organ donation between rivals in time of war when a significant gift such as organ donation is given not just to a "stranger" but to a stranger who may be considered an enemy. This is a case study of a unique organ donation event that occurred in Israel during Operation Guardian of the Walls in May 2021. It involved a Palestinian boy killed by a Jewish policeman and a Jewish man killed by Palestinian youths. Both victims, lacking organ donor cards, had their organs donated by their families with the awareness that recipients could come from the "opposing" group. We ask: (1) How do families from rival groups construct meaning in their decision to donate organs? (2) How do they construct meaning in their experience of loss? The findings reveal that bereaved families imbue their actions with political and religious significance, framing the organ donations as a "universal gift" guided by religious commandments to save lives. While these acts initially transcend cultural and national boundaries, a lack of recognition and gratitude afterward can lead to disillusionment, reinforcing "us" versus "them" boundaries. This study underscores the intricate dynamics in organ donations during political conflict and the pivotal role of religious authorities in shaping perceptions and meaning. Moreover, it highlights the potential for organ donations to foster reconciliation and coexistence amidst conflict, provided mutual recognition in cases where compassion and understanding of loss are prioritized.

Families of organ donors between Jews and Arabs in Israel during a military operation: Constructing meaning through participation in an epistemic Community - Media analysis of two cases.

This study explores how bereaved families of organ donors become participants in an 'imagined epistemic community' of organ donor families, amidst a national conflict between Jews and Arabs in Israel. Utilizing a media case study approach, we identified factors contributing to the creation of this bi-national community and examined what the families received in return for their part. Additionally, we explored the reasons behind the community splitting into two separate entities. Based on the media reports, we suggest that entry into the community is conditional on donating organs during wartime, granting these families a special moral status in return, resonating messages of altruism, solidarity and coexistence. Further to this, we propose that when the Arab family felt they did not receive the expected recognition, they withdrew from the common community in favor of a separate national community.

Understanding posthumous sperm retrieval during war through a terror management theory perspective.

Terror Management Theory (Tmt, solomon et al., 1991) claims that individuals use three anxiety buffer mechanisms to regulate their death awareness - cultural worldviews, self-esteem, and proximity seeking. In this article, we use these three TMT anxiety buffers to explain the phenomenon of posthumous sperm retrieval, requested by spouses or parents, usually of young soldiers who died during their military service. Whereas this phenomenon has been known for some time, it increased dramatically in the initial days following the massacre conducted by the Hamas terrorist organization in Israel on October 7, 2023. We claim that this was an immediate reaction to this terror event, which posed a direct, existential threat to those who were exposed to the massacre and the soldiers who defended the country, but also to the entire Israeli society, as well as for Jews around the globe. We use interpretive phenomenology to qualitatively examine the phenomenon of retrieving sperm from dead young men, analyzing the requests to retrieve sperm posthumously as a sign of the need to provide these young men with symbolic immortality, on both personal and national levels. We integrate this explanation with the military ethos and the tendency of Israeli society to endorse familyist and pronatalist values to expand our understanding of this contemporary phenomenon in Israel.

Being a Surrogate Partner: The Challenges of Fragile Boundaries.

Surrogate partner therapy is a type of treatment in which the surrogate partner (SP) works in a triadic setting with a sex therapist and a patient. At the same time, the SP acts as an intimate surrogate partner to the patient. The SP treatment includes a range of therapeutic experiences such as relaxation, intimate communication, sensual and sexual contact, and training for the acquisition of social skills. In the current study, we ask what and how SPs experience, understand, and construct boundaries in their work. We used Winnicott's therapeutic conceptualization of psychotherapy as a mode of playing and Goffman's dramaturgical role theory as the theoretical framework for our exploration. Applying a phenomenological and empathic approach, we analyzed 13 in-depth interviews with Israeli SP. It appears that SP's transitions from one performance to another are dramatic, in that their role requires the involvement of sexual and emotional helping relations with their patients. Moreover, SPs are obliged to have secrecy at all levels and in various relationships in their lives. We uncovered various complexities that SPs experience, such as a lack of clarity about their role, which creates challenges for building their professional and personal identity and affects their family and social relationships.

Peer-to-Peer Human Milk-Sharing Among Israeli Milk Donors: A Mixed-Methods Study in the Land of Milk and Honey.

BACKGROUND: Evidence is lacking on the phenomenon of peer-to-peer human milk-sharing in the Middle East, specifically, in Israel. RESEARCH AIMS: This study aimed to uncover peer-to-peer human milk-sharing in Israel, learn about how and whether donors engage in safe milk handling and storage practices, and assess knowledge about human milk and breastfeeding among this milk-sharing population. We also aimed to investigate donors' selectiveness in their decisions about to whom they donate their milk and their perceptions about the sale and purchase of human milk. METHODS: We conducted a semi-structured online survey, including both closed- and open-ended questions and used mixed methods to analyze responses descriptively. We used non-probability sampling to obtain a broad sample of human milk donors. RESULTS: Out of 250 completed surveys, most participants (87.2%, n = 218) reported engaging in safe milk-sharing practices and were generally knowledgeable about the health risks associated with milk-sharing. Participant religiosity was associated with somewhat lower hygiene practices (r = -0.15, p ≤ .05). Most of the participants (81.7%, n = 190) were against the sale of human milk. Participants generally expressed no preference about the recipient of their milk, with some exceptions. CONCLUSION: The milk-handling and storage practices of the participants in this study suggest a need to improve knowledge and awareness of safe milk storage temperature and the importance of washing hands before pumping milk, particularly within the religious sector. We propose that guidelines about safe milk-sharing practices be written and adopted by the Israeli Ministry of Health, and communicated through pediatricians, family doctors, nurses in Mother and Child Clinics (In Hebrew: Tipat Halav), and social media.

Written on milk: exploring messages written on donated human-milk bags.

Every so often, among the bags of breast milk sent for donation to milk banks, clear bags of milk are found that are hand decorated and accompanied by short texts written by donating mothers. In the bank labs, the milk is poured into pasteurisation containers, and the bags are thrown away. The milk comes to the neonatal ward packed in bar-coded bottles. Both donor and the recipient are anonymous to one another. To whom are the donating mothers writing their messages? What can be learnt from their writings and drawings about their lived experiences of transitioning into motherhood? In the current study I integrate theoretical content about the transition to motherhood and theories about epistolary literature, likening the milk bags to postcards and letters. In contrast to a private letter written with ink on folded paper in a closed envelope, writing on 'milk postcards' is exposed and privacy is absent. 'Milk postcards' have a double transparency: the self is reflected in the messages and the contents of the bag-breast milk, a bodily fluid from the body of the donor. From a visual analysis of 81 photos of human-milk bags with text and drawings photographed by milk banks laboratory technicians, it appears that the milk postcards serve as a 'third voice' that echoes the difficulties and the joys in the transition to motherhood, and that donors experience an imagined solidarity with unknown mothers. The milk itself serves sometimes as an image and sometimes as the background for the writing, while its colour, texture and the form in which it is frozen constitute part of the text and serve as self-testimony for the mother of her capability and of her being a nurturing mother, for both her own baby and other unknown babies.

"So, whose milk was it? It became all of ours, together": A relational autoethnographic study of an interactional human milk donation process through bereavement.

Most of the research on human milk donations after prenatal loss has focused on donations to milk banks in which donors and recipients are anonymous to each other. In contrast, in this Israel-based study, we focus on an ongoing, direct interaction between a bereaved donor and recipients who adopted a new baby. We conducted a relational autoethnography, wherein multiple researchers present their life experiences and interpersonal contexts and meanings. We suggest that directed, interactional bereaved milk donation allows both parties to assign symbolic meanings to the milk, which may help their grieving process and can create relational healing.

Ultra-Orthodox Lesbian Women in Israel: Alternative Family Structures as a Bridge between Religious and Sexual Identities.

The Jewish ultra-Orthodox community enforces strict rules concerning its members' way of life and demands that their identities be consistent with that of this conservative community. However, such congruence does not exist for ultra-Orthodox women who identify as lesbians. Drawing on social representation theory, this study examines the unique family structures that lesbian ultra-Orthodox women in Israel have adopted to accommodate their conflicting identities. The study employed a qualitative multiple case study design, conducting in-depth interviews with seven ultra-Orthodox lesbian women, and adopted a phenomenological approach to learn about their lived experience. The women had all married young in arranged marriages and all had children. Four of them were still married, while the other three were divorced. In all cases, however, their lesbian identity was kept hidden. The findings reveal the unique family structures these women created that allowed them to maintain their religious way of life on the surface, while remaining committed to their sexual identity in secret. The study extends the social representation theory and promotes an understanding of the multifaceted identity of ultra-Orthodox lesbian women. The findings can aid in designing interventions that can help such women cope with the secret aspects of their life.

The grief ritual of extracting and donating human milk after perinatal loss.

Perinatal loss is a major life crisis involving multiple losses, including the loss of future hopes and dreams, of being pregnant, and of self-esteem, to name a few. In the present study I focus on mothers who experienced perinatal loss and chose to extract and donate their human milk to nonprofit milk banks. Through an analysis of 88 women's personal testimonials, collected between 2017 and 2019, I uncover the ritualistic attributes of the extraction and donation process. The bereaved mothers in this study experienced ambiguous loss, comprising the combination of the physical absence and psychological presence of their baby. The process of extracting and donating their milk constitutes a grief ritual, allowing mothers to maintain and reconstruct the continuing bonds with their babies. The present study extends current understandings of organ donation in times of loss, highlighting the unique nature and consequences of the milk donation process through its conceptualization as a grief ritual.

Milk donation after losing one's baby: Adopting a donor identity as a means of coping with loss.

This is a study of bereaved mothers' donation of human milk to nonprofit human milk banks following their baby's death. Whereas much has been written about the biological and medical aspects of milk donations in times of loss, much less attention has been given to the psychosocial aspects of this phenomenon. I build on research of motivations for philanthropic giving in times of crisis and loss, and focus on the role of donor identity for explaining bereaved mothers' milk donations. Through a content analysis of 80 bereaved donors' personal testimonials, I demonstrate the role of a donor identity as a transformative identity in these women's process of coping with their loss. Taking on a temporary milk donor identity helped the women in this study reconstruct their shattered identities as mothers and healthy females and served to enfranchise them as bereaved mothers.