Rivi Frei-Landau

Autoethnography—a combination of autobiography and ethnography—focuses on the intersection of personal experiences and the culture in which they take place and is considered a viable method for exploring human experiences. The Russo-Ukrainian war has resulted in millions of forcibly displaced asylum-seeking refugees facing ambiguous loss. Whereas much is known about refugees’ support needs, little is known about the needs and experiences of the humanitarian delegation members (HDM) who assist them. Through a debrief-based co-autoethnographic account of a female HDM who supported Ukrainian refugee mothers and children on the Polish borders, we explored the lived experiences involved in such a mission. Specifically, we conducted a transnational dyadic autoethnography debrief-based co-autoethnography which included both verbal and photo-based debriefing (eight 2-hour sessions) alongside a reflexive (10-day) field diary analysis. Content analysis revealed cognitive dilemmas, emotional struggles, and practical adaptations occurring within the HDM’s three identity-related domains: personal, professional (psychologist), and ethnic. The methodology presented and demonstrated in this paper enhances our theoretical understanding of the challenges faced by HDMs and may contribute to better future design of HDM training.

Pregnancy loss (PL) often results in disenfranchised grief. Although much is known about women’s experience of PL in general, less is known about PL among women from different backgrounds, particularly the Ultraorthodox community, where the woman’s role is often defined by childbearing, but fertility is not openly discussed. The study’s goal was to explore PL experiences among this unique sociocultural group: Jewish Ultraorthodox women. Employing a qualitative approach, we interviewed 14 women about their PL. Analysis revealed five themes denoting Ultraorthodox women’s struggles post-PL, within two arenas: religiously-based marital struggle (restricted physical support, challenged emotional support) and social struggle/conflict regarding sharing (due to PL as a taboo, perceived failure to fulfill the woman’s fertility role, and yearning for “room to grieve”). The findings highlight that PL-grief may be disenfranchised for religious reasons, underscoring the need for a culturally-sensitive inquiry of PL and disenfranchised grief. Therapeutically, clinicians' additional awareness is required.