Beyond Altruism – The Moral Economy of Israelis Who Donated A Kidney to Strangers

Boas, Hagai

doi:10.1007/s12108-022-09538-z

Cited by 5 publications

(3 citation statements)

References 31 publications

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“…Even within the Jewish population, the diversity is substantial, with respect to variables like the degree of religiosity and ethnic background. These cultural attributes contribute to the unique nature of bodily gifting practices in Israel ( Boas, 2022 ).…”

Section: Methodsmentioning

confidence: 99%

“…Situating human milk donation within the realm of body organ and fluid donations, Israel is among the most generous countries in the world, and the number of organ donors is constantly increasing ( Boas, 2022 ; Global Observatory on Donation and Transplantation, 2021 ; National Transplant Center, 2020 ). In particular, Israel is a world leader in live-donor kidney donations ( Kurleto et al, 2020 ; National Transplant Center, 2020 ).…”

Section: Methodsmentioning

confidence: 99%

“…Between 2007 and 2018, kidney transplants from live donors increased by 339% ( Kurleto et al, 2020 ). In 2020, 67% of all living kidney donations in Israel were from living volunteers who did not know the recipients, which is in contrast to 7% in the United States ( Boas, 2022 ). A WHO report listed Israel's mean annual number of live kidney donors as being just over 30 people per million, which is double the ratio in the United States ( Global Observatory on Donation and Transplantation, 2021 ).…”

Section: Methodsmentioning

confidence: 99%

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

Oreg,

Negev

2023

J Hum Lact

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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.

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Section: Methodsmentioning

confidence: 99%

Section: Methodsmentioning

confidence: 99%