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Objective This article draws on the literature of bodily gifting, the motivations for milk donation, and donor identity to explore human milk donation in the context of nonprofit milk banks. We ask: What are the characteristics of the milk donor identity? Methods We qualitatively analyze written testimonials and images produced by human milk donors during the time of their milk donation. Results We found that milk donors comprised complex identities: the identity of a mother, of a woman, sometimes a recipient, and often including the donor's professional identity. Conclusion Given the increasing demand for human milk donations, studying the unique aspects of this donation is important. The complexity of milk donor identity is captured in the fluidity of human milk donation itself, donors and recipients with this bodily gifting include the babies, mothers, and even entire families.

We examine a phenomenon which includes people who have had transformative experiences while abroad and traveling, and who have returned home to the United States and become philanthropic entrepreneurs: they start their own international nonprofit organizations. We set out to examine the motivations for giving to international causes through these nonprofits, called grassroots, international non-governmental organizations (GINGOs), which allow individuals to actualize their calling to serve distant places and causes. As an exploratory, qualitative inquiry, we build on recent survey and experiment data about motivations to international giving and donor choice. In particular, GINGO leaders as philanthropic entrepreneurs challenge two main deterrents related to international giving: trust and its influence on willingness to donate to international causes and the adage that “charity begins at home.” Our findings support suggestions in the literature that personal networks and word of mouth are important in donor choice and incentivizing giving to international causes.

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.