Potential usefulness of preimplantation genetic diagnosis in the control and prevention of genetic diseases

Prenatal diagnosis of molecular mutations can be of immense value, since diagnosis followed by genetic counselling provides the most appropriate approach to genetic diseases control and prevention. However, ethical, psychosocial and religious considerations hamper adoption of prenatal diagnosis in communities where termination of a pregnancy may not be acceptable. Recently, preimplantation genetic diagnosis has attracted considerable interest. This involves in vitro fertilization, followed by genetic disorder diagnosis using polar bodies or cells extracted from a blastomere stage. The normal blastomere is implanted in the womb and pregnancy proceeds naturally. If an abnormality is diagnosed, the blastomere is not implanted, thus preventing pregnancy with the affected fetus. This paper outlines the potential usefulness of preimplantation genetic diagnosis in the control and prevention of genetic disease in our part of the world.

Health promotion behaviors of Jordanian women

Many developing countries are undergoing industrialization and modernization, which has produced both positive and negative implications for health. This study was designed to adapt a well-known health measure to an Arab-Muslim population and to derive health promotion data for primary health care program planning for women in Jordan. A convenience sample of 512 literate females in Jordan was recruited from community settings such as secondary schools (teachers), primary health care centers (nursing staff and patients), universities (faculty and staff), colleges, and office worksites using an Arabic translated version of the Health Promoting Lifestyle Profile (HPLP) instrument. Subjects scored highest on self-actualization, interpersonal support, and nutrition but scored lower on the exercise and health responsibility domains. Unmarried women, however, scored higher on exercise and stress management. These findings support the development of educational efforts to increase women's awareness of relationships between lifestyle and health for both themselves and for their families.

The Transtheoretical Model and cervical screening: its application among culturally diverse communities in Queensland, Australia

OBJECTIVES

To apply the Transtheoretical Model of Behaviour Change (TTM) to cervical cancer screening to determine and report on the level of support required by different language and cultural groups in Queensland to enhance participation. The model consists of six stages: Pre-contemplation (no intention to be screened, no past action), Contemplation (intention to be screened, no past action), Action (intention to be screened, initial screening), Maintenance (intention to be screened, regular screening), Relapse (no intention to be screened, initial screening) and Relapse Risk (no intention to be screened, regular screening).

DESIGN

Focus groups and structured interviews were used to classify women in terms of the model and collect information regarding knowledge, health service contact barriers and enhancing factors and sources of information in relation to cervical cancer screening. The sample was recruited by bi-cultural workers for each community using snowball techniques.

RESULTS

The interview sample consisted of Australian South Sea Islanders, Chinese, German, Greek and Moslem women. There was no evidence of significant differences in TTM stage according to ethnicity. Women who intended to be screened in the future were more likely to have positive decisional balance scores and higher knowledge scores than women who did not. Women who had had Pap tests were significantly more likely to have received information from their general practitioner (GP) than women who had not had Pap tests. Women in Action and Maintenance were also more likely to have had their last Pap test by a female GP compared to women in relapse categories. Women in Pre-contemplation were more likely than women who had Pap tests to agree that they would travel a long way to see a practitioner who spoke their own language.

CONCLUSION

Classification based on the model was supported both by the decisional balance scale and measures of knowledge. Women in earlier stages of the model were more likely to express preferences for the provision of services in their own language and by a female. Cervical cancer screening among women in Action and Maintenance appeared to be better supported by GPs. Cervical cancer screening promotion for women of diverse cultures and ethnicities has tended to focus on Pre-contemplation and Contemplation stages, however, as most women in this sample were in Action or Maintenance, as are most Australian-born women, structuring cervical cancer screening promotion in terms of the TTM may significantly improve the effectiveness of interventions for women of diverse cultures and ethnicities.

Veiled yet vulnerable. Breast cancer screening and the Muslim way of life

OBJECTIVES

While multiple reports have been published in the literature that describe the effect of religion and spirituality on healthcare practices, few have been reported that attempt to describe the effect of the fundamental beliefs and customs of the followers of Islam. A qualitative study aimed toward gaining an understanding of the degree to which Islamic beliefs and customs influence followers' breast cancer screening practices was, therefore, undertaken.

MATERIALS AND METHODS

The study was designed with semistructured focus groups as the primary means of gathering data. A purposefully selected sample of nine Muslim women were recruited to participate in the study. Throughout the focus group, attempts were made to engage the women in a manner that stimulated in-depth discussion of the beliefs and customs influencing breast cancer screening.

RESULTS

Data revealed that the religious beliefs and customs of the Muslim women participating in the focus group significantly influenced their participation in breast cancer screening. Despite their knowledge of the benefits of regular breast cancer screening, the women indicated that they choose not to participate in available breast cancer screening programs, given that they were not structured in a manner that was consistent with the beliefs and customs of Islam.

CONCLUSIONS

This study illustrates the manner and degree to which Islamic beliefs and customs can influence the breast cancer screening behavior of Muslim women and the importance of carefully designing breast health programs tailored to the needs of this population of women.

The role of conflict with parents in disordered eating among British Asian females

BACKGROUND

Previous studies have found British Asian schoolgirls' EAT-26 (Eating Attitudes Test) scores to be higher than those of White schoolgirls and positively associated with parental overprotection as measured by the Parental Bonding Instrument (PBI). This study aimed to determine whether conflict with parents is associated with EAT scores in young British Asian student-aged females.

METHODS

Participants completed three questionnaires. A Parent Conflict Questionnaire was devised, consisting of items regarding Role of Women, Marriage Choices, Going Out, and Choice of Friends. This was administered along with the PBI and EAT-26 to equivalent groups of 82 White and 55 Asian females.

RESULTS

Contrary to hypothesis there were no significant differences between Whites and Asians on EAT scores. PBI parental overprotection scores and all conflict scores were, however, higher among the Asians. EAT scores and conflict with parents over Going Out and Choice of Friends were correlated in the Asian group.

CONCLUSION

The results suggest that British Asian female conflicts with parents over socializing may be one factor that leads to the development of eating disturbances in this population. However, limitations of the study concerned with sampling, self-report and cross-sectional rather than longitudinal data gathering suggests further work needs to be done to examine socio-cultural correlates of eating disorders.

Beliefs about childhood immunisation among Lebanese Muslim immigrants in Australia

The aim of the study was to describe and analyse care values, beliefs, and practices relating to immunisation by Lebanese Muslim immigrants in New South Wales (NSW), Australia. This ethnonursing study explored the importance of care related to immunisation, knowledge of informants relating to vaccines, diseases, side effects, and contraindications. Family responsibilities relating to immunisation care services as well as expectations and evaluations of care services provided were also examined. Data were collected via observation-participation-reflection, including in-depth interviews. The findings revealed significant care themes for Lebanese Muslim informants based on their cultural values, beliefs, and practices related to health and immunisation. Culturally congruent nursing care practices related to immunisation for Lebanese Muslims in NSW, Australia, were identified.

Asian-Islamic women and breast cancer screening: a socio-cultural analysis

This article explores religious and socio-cultural issues relevant to breast cancer screening practices among older immigrant Asian-Islamic women in the U.S. Some of the Islamic tenets that facilitate breast cancer screening include cleanliness, prevention and individual responsibility in health promotion, diet and eating habits, and exercise, and those that hinder screening practice include gender and modesty considerations and patriarchal marital beliefs. Socio-cultural barriers include patient-physician communication and beliefs about cancer and cancer prevention. Recommendations to increase knowledge and practice of breast cancer screening within a religious and socio-cultural context are provided.

Caring for the Islamic patient

The delivery of culturally sensitive care by perioperative nurses is an essential element of patient advocacy. To provide culturally astute care, nurses must familiarize themselves with the world's religious and ethnic groups. Islam is a worldwide religion and, like all religions, is practiced along a spectrum ranging from very conservative and traditional practices to the more liberal and contemporary ones. A person may accept some, all, or none, of the principles discussed in this manuscript. Additionally, the patient's country of origin plays an integral role in the planning of culturally competent care.

Suicide and attempted suicide in Pakistan

Suicide and attempted suicide are understudied subjects in Pakistan, an Islamic country where they are considered criminal offenses. National suicide statistics are not compiled nor are suicide mortality statistics reported to the World Health Organization (WHO). Although there are strong religious sanctions against suicide, there are no clear principles against attempted suicide in Islam. Despite this, Pakistan, like many other Islamic countries, has punitive laws against attempted suicide. This has led to both suicide and attempted suicide being underdiagnosed and underreported. Data on suicide and attempted suicide are also difficult to obtain. This article gives an overview of the current state of suicide and attempted suicide in Pakistan, in the context of existing religious and legal factors, high-lighting the main findings of the few studies carried out over the last 50 years. It is important that researchers in Islamic countries like Pakistan not be deterred by the apparent low rates of suicide in these countries, but conduct further research in this important yet neglected public-health problem.

Cross-cultural aspects of fears in African children and adolescents

The purpose of this study was to compare level and type of fears in Nigerian and Kenyan children using the Fear Survey Schedule for Children, Revised (FSSC-R; [Ollendick, T.H. (1983). Reliability and validity of the Revised Fear Survey Schedule for Children (FSSC-R). Behaviour Research and Therapy, 21, 685-692]). A total of 852 males and females between the ages of 8 and 17 were surveyed. Results indicated that Nigerian children reported significantly higher total fear than Kenyan children and that scores from both countries were higher than those found in the United States, Australia and China. This suggests that the cultures of Kenya and Nigeria may share a common variable that makes reporting of fears greater than that reported by children of other world cultures. In addition, Christian children in both countries reported higher levels of fear on several factors than Muslim children, indicating that Islamic beliefs may encourage children to report less fear or to deal with their fears better than Christian beliefs. Finally, children between the ages of 8 and 12 reported greater fear of the unknown than children between 13 and 17 years of age. Overall, these findings suggest that important cultural, religious and age differences exist for levels of childhood fears reported in Nigeria and Kenya.

Culture care meanings and experiences of postpartum depression among Jordanian Australian women: a transcultural study

This study discovers, describes, and explains the personal experiences, perceptions, and care meanings of Jordanian women who have suffered postpartum depression. Most postpartum cases often are misdiagnosed as exclusively psychological and untreated by health care professionals without consideration to the cultural meanings of this problem. Understanding the experiences of these women is important, as their expressions often are contextually and culturally influenced. Using Leininger's Theory of Culture Care Diversity and Universality, a purposive sample of 22 Jordanian women diagnosed with postpartum depression, living in Sydney, were interviewed. The ethnonursing research method and data analysis procedures were used. Results revealed that Jordanian mothers experienced severe loss of control over emotions of loneliness, hopelessness, and feelings of being a bad mother. Three major themes focusing on the care meanings and experiences of Jordanian women are discussed: (a) Care means strong family support and kinship during the postpartum period, (b) care is carrying out and fulfilling traditional gender roles as mother and wife, and (c) care is preservation of Jordanian childbearing customs as expressed in the celebration of the birth of the baby.

Characteristics of visitors to traditional healers in central Sudan

Traditional healing is widespread in Sudan and traditional healers are well respected by the community. This study aimed to assess the characteristics of visitors attending traditional healers, the reasons for visits, the frequency of visits, satisfaction with visits and advantages and disadvantages of visits. The results showed that children under ten years did not take part in visits; most of the visitors were between 21 and 40 years (61%) and were women (62%). Visitors were less educated compared to the general population in the area. The main reasons given for attending traditional healers were treatment (60%) and blessing (26%). Visitors did not mention any disadvantages to visiting traditional healers.