"In the army I'm no longer typecast as the son of migrant workers": modalities of inclusion and belonging among children of migrant workers in the military in Israel.

This article explores how non-citizen minorities experience military service, focusing on children of international labor migrants who served in the Israel Defense Forces. During the 1990's, Israel witnessed an influx of migrant workers, primarily from the Philippines, Latin America and Africa. However, due to Israeli immigration policies, neither they nor their Israeli-born children were eligible for citizenship. Consequently, upon reaching the age of 18, unlike their Israeli peers, these children were not recruited into the army. Furthermore, they lived under constant threat of deportation. Due to advocacy by civil society organizations, in 2006 and 2010 the government granted civic status (permanent residency) to approximately 1,500 children. This made them eligible for military service, a somewhat unique situation globally. Upon completion of their first year of military service, they were eligible for Israeli citizenship and their immediate family members were eligible for permanent residency. Through qualitative and quantitative research, we examine inclusion and belonging amongst children of migrant workers who served in the military. Our findings suggest that military service enabled them to overcome the exclusionary boundaries they experienced as children in three ways. Firstly, they achieved formal belonging by receiving citizenship. Secondly, they achieved informal belonging through the cultural and social capital this service accrued within Israeli society. Finally, for some, military service deepened their knowledge of Judaism and, in certain cases, led to conversion, thus fostering religious belonging. These three aspects facilitated inclusion and a sense of belonging for these formerly marginalized children while also enhancing their legitimacy within Israeli society. This unique case study contributes to ongoing global debates about the experiences of minority groups in the military.

Medical clowning in hospitals: practices, training and perception.

Previous studies on medical clowning focused on patients, while research remains inadequate concerning clowning itself: training programmes and prerequisite requirements, clowning methods, deontology and accepted practices. Diverse approaches and paradigms in this field of complementary medicine are promoted by non-profit organisations worldwide. Based on an ethnographic study, we explore the current forms of medical clowning in 5 Israeli hospitals. The observed clowns are from the two Israeli organisations, Dream Doctors and Simchat Halev (in Hebrew: joy of the heart), consisting of paid professional medical clowns and volunteers, respectively. According to the findings, significant differences were observed to exist between the organisations. Dream Doctors is conceived and pursued as an expertise practised by performance art professionals, requiring extensive training. These clowns work unaccompanied, receive a salary, are considered members of the medical team, and, given their privileged status, have access to hospitals' open and closed areas. The Dream Doctors consider medical clowning as a paramedical practice, in which interventions are individually suited to the circumstances of each patient, and obtain therapeutic results. In contrast, Simchat Halev's medical clowns are volunteers with no prerequisite artistic background and undergo shorter periods of training. The access granted to these clowns, usually working in pairs, is restricted to open areas. Simchat Halev promotes medical clowning as a volunteer-based public practice, offering general entertainment to all patients indiscriminately, and their contribution is characterised as achieving basic entertainment value.

Medical clowns in Coronavirus wards: A milestone in further integration into Israeli hospitals.

BACKGROUND: During Covid-19, medical clowns disappeared from hospitals worldwide, ending their in-person visits. However, Israeli 'Dream Doctors' continued in children's wards and gained entrance to the Coronavirus wards. METHODS: Using qualitative data from interviews and digital ethnography, the involvement of medical clowns in Coronavirus wards and their challenges were studied. RESULTS: Medical clowns integrated mandatory protective gear and adapted their art: altering outfits, body language and interactivity. Spreading laughter and joy improved wards' ambience by uplifting patients', families' and staff's mood. Staff joined the clowns and loosened up in front of them. Reported need for this interaction was great and the clowns' intervention was crucial, leading to a successful trial in general wards, funded by one hospital. CONCLUSIONS: Additional working hours and direct payment increased medical clowning's integration in Israeli hospitals. Entering the general wards evolved from the clowns' involvement in the Coronavirus wards.

The role of civil society organizations in the institutionalization of indigenous medicine in Bolivia.

December 2013 marked a significant shift in Bolivia with the enactment of a law for the inclusion of indigenous doctors in the National Health System. This article traces the constellation of forces that led to the institutionalization of indigenous medicine in Bolivia. It identifies three factors contributing to this health policy change. The first factor is the crystallization of a strong indigenous movement fighting for the recognition of cultural rights through the foundation of civil society organizations. Second is the rise to power of Evo Morales, the first Latin American president of indigenous origin, who has promoted multicultural policies, formally supported through the promulgation of a new constitution. Lastly is the influence of the global acceptance of alternative medicine. Indigenous doctor organizations in Bolivia have been highly involved throughout the entire process of institutionalization and have played a crucial role in it. An analysis of the relationship between these civil society organizations and the Bolivian government reveals a strong partnership. This dynamic can be described in terms of Interdependence Theory, as each party relied on the other in the promotion and practice of the law to achieve the integration of indigenous medicine as part of the Bolivian Health System.