Women Who Perform Social Egg Freezing as Moral Pioneers: The Case of Ultra-Orthodox Communities in Israel.

Social egg freezing (SEF) is a new reproductive technology that is increasingly used within ultra-Orthodox Jewish communities, stirring tensions between tradition and modernity. Based on in-depth semi-structured interviews, this study examined how ultra-Orthodox singles who employ SEF engage in social negotiations over gender- and body-related norms. Findings show that participants successfully assimilated SEF by establishing facts on the ground and discreetly spreading information while actively avoiding tensions that may threaten religious tradition. SEF did not push participants into modern individualism or dissolve their strong connection to the community. However they did modify social boundaries and articulated social criticism.

From the body as an object to embodied subjectivity: Social egg freezing as a personal definition rite among ultra-orthodox singles.

As an innovative reproductive technology, social egg freezing (SEF) challenges the ultra-Orthodox community's position in the tension between tradition and modernity. On the one hand, SEF can enable singles of advanced age to fulfill their most important social and religious role of building big families when they eventually marry. On the other hand, exposure to SEF may lead to openness to social change, including changes in gender roles, division of labor, and control over female fertility. Based on in-depth interviews, the present study examined the experiences of ultra-Orthodox singles throughout the SEF process, based on conceptual frameworks of "rites of passage", "group definition ceremonies" and "personal definition rites". The findings reveal that ultra-Orthodox single women creatively invented strategies to discreetly cope with various obstacles, unassisted by their families or communities. Not only can personal definition rites take form without the community's participation and support, but they can also be carried out privately and secretively. By undergoing SEF, ultra-Orthodox singles exert agency in making independent choices over their bodies. Despite being embedded in a conservative, traditional context, the results indicate that participants initiate bottom-up change in social norms in relation to the status of singlehood, timing of marriage, and family size.

Does older mean flexible? Psychological flexibility and illness cognitions in chronic medical conditions - the moderating effect of age.

Adjustment to a Chronic Medical Condition (CMC) is associated with developing hypotheses regarding one's symptoms, known as illness cognition (IC). Aging is associated with a higher rate of CMC. We assessed the effects of aging and psychological flexibility (PF)-one's ability to be open to change, and to alter or persist in behaviors according to environmental circumstances - on IC development in CMC. In a cross-sectional study of hospitalized patients with CMC, 192 patients in four age groups: younger (<50), midlife (50-59), young old (60-69), and elderly (≥70) completed questionnaires sampling IC, PF and demographics. Younger participants reported less helplessness (IC) while lower scores in one PF component (perceiving reality as multifaceted) were reported by the elderly (≥70); older age was associated with a more fixed, narrow perception of reality. Both effects remained significant when using the medical condition severity as a covariate. In general, age was positively associated with IC of acceptance and Helplessness. In regression analysis, CMC severity significantly predicted all IC. Moreover, the interaction of age and perceiving reality as dynamic and changing (PF-RDC component) significantly predicted IC- acceptance of illness; follow-up analysis revealed significant correlations between PF-RDC and acceptance only for younger patients (< age 50). PF-RDC also significantly predicted IC - perceived benefit; among the entire sample higher RDC was associated with less IC - perceived benefit. Implications for theory and practice are discussed.

Beyond illness perception: the effects of psychological flexibility when coping with a chronic medical condition.

Several factors have been suggested to affect well-being among patients with a Chronic Medical Condition (CMC). Using self-report questionnaires, the effects of Illness Cognitions (IC) and Psychological Flexibility (PF) on well-being (Subjective Happiness) was explored in two groups of patients at a large medical center in Tel Aviv, Israel. This included 79 patients with psoriasis and 71 patients with End-Stage Renal Disease (ESRD), the former representing moderate, and the latter severe, chronic medical conditions. Significant correlations between IC and PF, and well-being, were observed. In regression analyses, helplessness (an IC factor) and perceiving oneself as flexible (a PF factor) significantly contributed to well-being. Perceiving oneself as open and innovative (another PF factor) was associated with higher levels of well-being only among those with ESRD. This suggests that well-being is associated with both a specific cognitive inference regarding one's medical condition (IC) and a general attitude about change (PF). Additionally, it appears that the association between PF and well-being changes across different CMCs, possibly depending on the CMC severity. Theoretical and clinical implications are discussed.

Psychological well-being and adjustment among type 2 diabetes patients: the role of psychological flexibility.

Elevated rates of psychological disorders are reported among those with type 2 diabetes (T2D). Thus, research into factors enhancing psychological aspects of well-being is critical in T2D. We examine the association between a multifaceted measure of Psychological Flexibility (PF), and its relationship to adjustment and well-being, among this population. Adults with T2D (N = 102) completed an online battery of self-reported questionnaires and were asked for demographics, general T2D features, treatment adherence, PF, adjustment, and well-being. We examined the association between PF (Psychological Flexibility Questionnaire, PFQ), adjustment to diabetes (ATT-39) and well-being (Mental Health Inventory), among adults with T2D. Greater PF was significantly associated with greater well-being, but unrelated to adjustment, which was positively associated with well-being. In a hierarchical regression analysis, perception of change as positive (one of the five PFQ factors) significantly contributed to the explained variance in well-being, beyond the contribution of adjustment. These findings indicate that positive perception of change may enhance well-being independently from adjustment to diabetes since these two constructs are distinct and independent. Such an association between PF and well-being may apply to other medical conditions. Implications for psychological intervention are discussed.

"I Had to Rediscover Our Healthy Food": An Indigenous Perspective on Coping with Type 2 Diabetes Mellitus.

Type 2 Diabetes Mellitus (T2DM) is disproportionally prevalent among the Bedouin minority in Israel, with especially poor treatment outcomes compared to other indigenous groups. This study uses the perspective of the Bedouins themselves to explore the distinct challenges they face, as well as their coping strategies. The study is based on an interpretive interactionist analysis of 49 semi-structured interviews with Bedouin men and women. The findings of the analysis include three themes. First, physical inequality: the Bedouin community's way of coping is mediated by the transition to a semi-urban lifestyle under stressful conditions that include the experience of land dispossession and the rupture of caring relationships. Second, social inequality: they experience an inaccessibility to healthcare due to economic problems and a lack of suitable informational resources. Third, unique resources for coping with T2DM: interviewees use elements of local culture, such as religious practices or small enclaves of traditional lifestyles, to actively cope with T2DM. This study suggests that there is a need to expand the concept of active coping to include indigenous culture-based ways of coping (successfully) with chronic illness.

Sense of meaning as a predictor of burnout in emergency physicians in Israel: a national survey.

OBJECTIVE: Burnout is common in physicians and particularly acute in emergency physicians. Physician burnout may adversely affect physicians' lives and the quality of care they provide, but much remains unknown about its main contributing factors. The present study evaluated burnout rates and contributing factors in emergency physicians in Israel, specifically focusing on the role of a sense of meaning, which has received little attention in the literature concerning burnout in emergency physicians. METHODS: A multicenter study, involving a convenience sample of physicians working full-time in the emergency departments of 16 general hospitals in Israel, was conducted. Questionnaires were used to assess burnout, demographic characteristics, professional stress, emotional distress, satisfaction, and quality of professional life, and open-ended questions were used to evaluate subjective perception of job satisfaction. RESULTS: Seventy physicians completed the questionnaires; 71.4% reported significant burnout levels in at least one of the burnout measures, while 82% also reported medium or high levels of competency. Burnout levels were associated with work-life balance, work satisfaction, social support, depressive symptoms, stress, and preoccupying thoughts. Regression analysis yielded two significant factors associated with burnout: worry and a sense of existential meaning derived from work. In addition, 61%, 51%, and 17% of participants exhibited high emotional exhaustion, high depersonalization, and a low sense of personal accomplishment, respectively. CONCLUSION: These results indicate a high burnout rate in emergency physicians in Israel and highlight relevant positive and negative factors including the importance of addressing existential meaning in designing specific intervention programs to counter burnout.

The body that does not diminish itself: fat acceptance in Israel's lesbian queer communities.

This article follows Charlotte Cooper's call to widen fat studies scholarship to contexts outside the United States, and Adrianne Hill's call to locate historically specific connections between lesbian communities and promotion of fat acceptance. Three in-depth interviews were conducted with Jewish-Israeli fat women. Through the development of their ability to appreciate their fat body and the fat bodies of other women, participants employed a mixture of disparate feminist-lesbian and queer discourses, in a similar, albeit not identical manner to the one used in the U.S. context. One of the major differences is that queer/lesbian communities in Israel are not in contact with the Israeli fat acceptance movement.