Gendered Health Outcome Among Somali Refugee Youth in Displacement: A Role of Social Support and Religious Belief

This study examines the factors influencing physical health status, specifically focusing on the gender differences in risk and promotive factors affecting health outcomes among Somali refugee youth displaced in Nairobi, Kenya (n = 227). A survey was used to assess participants' physical health along with psychosocial factors, somatic symptoms, and demographic characteristics. The study shows that religious belief and somatic symptoms among the total sample were significant predictors in influencing the outcome of physical health. A moderated mediation analysis and logistic regression analyses also revealed gender differences in associated factors as well as health status; female participants reported higher somatic symptoms, associated with a decline in physical health, whereas the protective effect of social support and religious belief promote was found only among male counterparts. Future studies and interventions would be benefited from a gender-specific approach to health promotion and coping mechanisms in this population.

The effect of Covid-19 emergence on religiosity: Evidence from Singapore

How do people deal with events they cannot control? Religious beliefs and practices are common responses to uncontrollable situations. We analyzed the responses of Singaporeans surveyed between November 2019 and March 2020-just before and just after Covid-19 hit the region-to understand how the beliefs and actions of both religious and non-religious people were affected by the emergence of the previously unknown virus. We find that after the emergence of Covid-19, religious respondents reported significantly higher levels of belief and service attendance frequency, while prayer frequency was not affected. We argue that the decrease in perceived controllability over people's lives explains these results. We discuss the implications of our findings for understanding the dynamics of religious beliefs and practices during times of uncertainty.

Distinct Profiles for Beliefs About Religion Versus Science

A growing body of research suggests that scientific and religious beliefs are often held and justified in different ways. In three studies with 707 participants, we examine the distinctive profiles of beliefs in these domains. In Study 1, we find that participants report evidence and explanatory considerations (making sense of things) as dominant reasons for beliefs across domains. However, cuing the religious domain elevates endorsement of nonscientific justifications for belief, such as ethical considerations (e.g., believing it encourages people to be good), affiliation (what loved ones believe), and intuition (what feels true in one's heart). Study 2 replicates these differences with specific scientific and religious beliefs held with equal confidence, and documents further domain differences in beliefs' personal importance, openness to revision, and perceived objectivity. Study 3 replicates these differences, further finding that counter-consensus beliefs about contentious science topics (such as climate change and vaccination) often have properties resembling religious beliefs, while counter-religious beliefs about religion (e.g., "There is no God") have properties that more closely resemble beliefs about science. We suggest that beliefs are held and justified within coherent epistemic frameworks, with individuals using different frameworks in different contexts and domains.

Attitudes of Different Religions Toward Surrogacy: Analysis of 11 Countries' Situation Using Machine Learning Approach and Artificial Neural Networks

Individuals may develop different attitudes on bioethics in general and reproductive ethics in particular, due to the effects of different sociocultural environments. Individuals' attitudes toward surrogacy are affected positively or negatively depending on religious and cultural environments. This study was conducted to determine and compare the attitudes of different religions toward surrogacy. This study is cross-sectional and collected from individuals living in Turkey, India, Iran, the Turkish Republic of Northern Cyprus, Madagascar, Nepal, Nigeria, Pakistan, Mexico, England, and Japan between May 2022 and December 2022. The study was conducted with individuals belonging to Islam, Christianity, Hinduism, Buddhism, and Atheism. The study was conducted with 1177 individuals from different religions who agreed to participate in the study by snowball sampling method. The introductory Information Form and "Attitude Questionnaire Toward Surrogacy" were used as data collection tools. R programming language 4.1.3 was used for regression analysis with machine learning approach and artificial neural networks, and SPSS-25 was used for other statistical analyses. There was a significant difference between the total mean score of the individuals' Attitudes toward Surrogacy Questionnaire and their religious beliefs (p < 0.05). When the results of the analysis of the regression model with the dummy variable, which was carried out with the aim of revealing the effects of religious belief on the attitude toward surrogacy, are examined, statistical estimates of the regression model show that the model is significant and usable F(4,1172) = 5.005, p = 0.001). It explains 1.7% of the total variance of the level of religious belief's attitude toward surrogacy. In the regression model, when the t-test results regarding the significance of the regression coefficient are examined, among the participants, it was determined that the mean score of those who believed in Islam (t =  - 3.827, p < 0.001) and those who believed in Christianity (t =  - 2.548, p < 0.001) was lower than the mean score of those who believed in Hinduism (Constant) (p < 0.05). Individuals' attitudes toward surrogacy differ according to their religion. The best performing algorithm for the prediction model was random forest (RF) regression. The contributions of the variables to the model were calculated with Shapley values (Shapley Additive Explanations (SHAP)). The SHAP values of the variables in the best performing model were examined to avoid bias in terms of comparison in the performance criterion. SHAP values (Shapley Additive Explanations) show the contribution or importance of each variable in the estimation of the model. It is determined that the most important variable that should be in the model to predict the Attitude Toward Surrogacy Survey variable is the Nationality variable. It is recommended that studies on attitudes toward surrogacy should be conducted by taking religious and cultural values into consideration.

The Association Between Religious Belief and Postoperative Psychological Status and Quality of Life of Parents of Children with Congenital Heart Disease: A Single Center Experience in Southeast China

This study aimed to investigate the association of religious belief on the postoperative psychological status and quality of life of parents of children with congenital heart disease (CHD). This was a cross-sectional study conducted at a provincial children's hospital in Fujian Province, China. Parents of postoperative children with CHD in the early postoperative period were included in this study between January 2020 and September 2020. The parents were divided into a religious belief group (n = 39) and a nonreligious belief group (n = 42) depending on whether they had religious beliefs. The Religious Coping Questionnaire, WHOQOL-BREF scale, Self-rating depression scale (SDS), and Self-rating anxiety scale (SAS) were used to evaluate psychological status and quality of life. The results showed that the SDS and SAS scores in the religious belief group were significantly lower than those in the nonreligious belief group (P = 0.012 and P = 0.003, respectively). The WHOQOL-BREF scale results showed that the religious belief group's score was significantly higher than those in the nonreligious belief group on the subscale scores of physiology, psychology, social relations, and environment on the WHOQOL-BREF. The total score of quality of life in the religious belief group was significantly higher than that in the nonreligious belief group. Religious belief was associated with lower SDS score (β = - 0.324, P = 0.005) and SAS score (β = - 0.245, P = 0.026), while religious belief was positively correlated with the score of WHOQOL-BREF (β = 0.506, P < 0.001). In this study, we concluded that comparing to those with no religious beliefs, parents with religious belief experienced more positive emotions and higher quality of life when taking care of children in the early postoperative period after congenital heart surgery.

Considerable doubt about rubella screening and vaccination among unvaccinated orthodox protestant women: a mixed-methods study

BACKGROUND

Women who are susceptible to rubella are advised to vaccinate against rubella to prevent infection in future pregnancies, and thus avert the risk of congenital rubella syndrome in their unborn child. Rubella outbreaks periodically occur in the under-vaccinated orthodox Protestant community in the Netherlands. The objective of this mixed-methods study was to determine and understand personal experience with rubella, perceived rubella susceptibility, and intention to accept rubella screening and vaccination among unvaccinated orthodox Protestant women. The ultimate aim of this study was to inform policy and practice and contribute to the prevention of cases of congenital rubella syndrome.

METHODS

A mixed-methods study was conducted combining an online survey and semi-structured interviews among unvaccinated Dutch orthodox Protestant women aged 18-40 years. Descriptive analysis was used for quantitative data. Qualitative data was analysed using codes and categories.

RESULTS

Results of the survey (167 participants) showed that most participants had personal experience with rubella (74%, 123/167) and 101 women (61%, 101/167) indicated they had had rubella themselves. More than half of the women were undecided whether to accept rubella susceptibility screening (56%; 87/156) or rubella vaccination (55%; 80/146). Qualitative findings (10 participants) showed that most women thought they were not susceptible to rubella. Indecisiveness and negative attitudes to accept rubella vaccination were related with religious arguments to object vaccination and with women's perception of absence of imminent threat of rubella. Furthermore, results showed presence of misconceptions among women in the interpretation of their susceptibility and high confidence in their parents' memory that they had experienced rubella as a child although no laboratory screening had been conducted.

CONCLUSIONS

In light of an imminent rubella outbreak in the Netherlands, a tailored education campaign should be prepared aimed at and established in cooperation with the under-vaccinated orthodox Protestant community. Health care providers should provide adequate information on rubella and support decision-making in order to stimulate women to make a deliberate and informed decision on rubella screening and, if necessary, subsequent vaccination.

Parental spiritual and religious beliefs and behaviour data collected from the Avon Longitudinal Study of Parents and Children, 2020

There are few studies that chart the ways in which the religious beliefs and practices of parents and their offspring vary over time. Even fewer can relate this to aspects of their physical and mental health or distinguish the different facets of the environment that may have influenced the development or loss of religious/spiritual belief and behaviours over time. This paper describes the recent data collection in the Avon Longitudinal Study of Parents and Children (ALSPAC) on the beliefs and behaviours of the study parents some 27-28 years after the first measures were collected. Questions that were previously administered to the mother and her partner on religion, spirituality, behaviours, and beliefs (RSBB) were repeated for the fourth time, together with enhanced data on RSBB. The new data are described and compared with previous responses. The most notable difference between the 9 year and the 2020 sweep was the increase of professed non-believers in both the mothers (17.5% vs 29.8%) and partners (31.9% vs. 45.3%). As expected, on each occasion study partners were less likely to acknowledge RSBB compared to the study mothers. In the latest sweep, respondents were less likely to be unsure if they believed and more likely to not believe. Responses to "Do you believe in God or a divine power?" in mothers ranged from 49.9% stating 'yes' antenatally to 43.5% doing so in 2020; 14.9% vs 29.8% for 'no' and 35.2% to 26.6% for 'not sure'. For partners, the corresponding figures are: 'yes' 37.0% vs. 30.0%; 'no' 28.6% vs. 45.3% and 'not sure' 34.5% vs. 24.6%. We plan to undertake detailed analyses of the antecedents and consequences of RBSS. All data are available for use by interested researchers.

Potential influences of religiosity and religious coping strategies on people with diabetes

Diabetes is a significant health issue that threatens patients’ overall wellbeing and quality of life. Critical public health concerns center on creating the best approach for diabetes management. Patients and caregivers have different approaches to diabetes management; however, this and the associated physiological, physical and mental health issues remain challenging. This review explores the potential influences of religiosity and religious coping strategies on people with diabetes. This study used a literature review approach to investigate how religiosity and religious coping strategies can influence the effective management of diabetes among patients. Based on the literature search, the researchers were able to identify and cite published papers that were analyzed using the descriptive-narrative analysis. An important goal of the descriptive-narrative analysis was to provide descriptions of the selected literature and take implications from the literature. The results of studies reviewed show some religious coping strategies for managing chronic diseases such as diabetes. The studies did establish a relationship between religiosity and diabetes management and suggest that religious coping strategies could positively impact the management of diabetes; however, they reported some adverse effects. Hence, we propose a pathway for the development of religion-oriented interventions and support framework for the management of diabetes.

Parental spiritual and religious beliefs and behaviour data collected from the Avon Longitudinal Study of Parents and Children, 2020

There are few studies that chart the ways in which the religious beliefs and practices of parents and their offspring vary over time. Even fewer can relate this to aspects of their physical and mental health or distinguish the different facets of the environment that may have influenced the development or loss of religious/spiritual belief and behaviours over time. This paper describes the recent data collection in the Avon Longitudinal Study of Parents and Children (ALSPAC) on the beliefs and behaviours of the study parents some 27-28 years after the first measures were collected. Questions that were previously administered to the mother and her partner on religion, spirituality, behaviours, and beliefs (RSBB) were repeated for the fourth time, together with enhanced data on RSBB. The new data are described and compared with previous responses. The most notable difference between the 9 year and the 2020 sweep was the increase of professed non-believers in both the mothers (17.5% vs 29.8%) and partners (31.9% vs. 45.3%). As expected, on each occasion study partners were less likely to acknowledge RSBB compared to the study mothers. In the latest sweep, respondents were less likely to be unsure if they believed and more likely to not believe. Responses to "Do you believe in God or a divine power?" in mothers ranged from 49.9% stating 'yes' antenatally to 43.5% doing so in 2020; 14.9% vs 29.8% for 'no' and 35.2% to 26.6% for 'not sure'. For partners, the corresponding figures are: 'yes' 37.0% vs. 30.0%; 'no' 28.6% vs. 45.3% and 'not sure' 34.5% vs. 24.6%. We plan to undertake detailed analyses of the antecedents and consequences of RBSS. All data are available for use by interested researchers.

Fear of COVID-19 and religious coping mediate the associations between religiosity and distress among older adults

Background: A mediation model was proposed to explain how religiosity, religious coping, and fear of coronavirus disease 2019 (COVID-19) explained anxiety and depression among older adults.

Methods: With the use of a cross-sectional design, the Integrated Health System was used to randomly invite 1000 older adults residing in Qazvin to participate in an online survey. Within the period of November 2020 to January 2021, 696 older Iranian adults (mean age=69.56years; 57.9% women) agreed to participate in the study and reported demographic information as well as measures of religiosity, fear of COVID-19, religious coping, anxiety, and depression.

Results: Religiosity had direct effects on depression (B [SE]=-0.087 [0.037]; P=0.023) but not anxiety (B [SE]=-0.063 [0.036]; P=0.072). Moreover, both fear of COVID-19 and religious coping significantly mediated the association between religiosity and anxiety (B [SE]=-0.360[0.035]; p=0.002) and that between religiosity and depression (B [SE]=-0.365 [0.034];P=0.002).

Conclusion: During the tough time of COVID-19 pandemic, religiosity and religious coping were protectors for older adults in developing good mental. Therefore, future research is needed to examine education programs that are effective for older adults to obtain correct knowledge concerning COVID-19, including the protective COVID-19 infection behaviors. Therefore, older adults may reduce their fear via their enhanced correct knowledge concerning COVID-19.

The relationship between religious beliefs and mental state, care burden, and quality of life in parents of infant patients with congenital heart disease

OBJECTIVE

To evaluate the relationship between religious beliefs and mental state, care burden, and quality of life in parents of infantile patients with CHD.

METHODS

A cross-sectional study was conducted at a provincial hospital in Fujian, China. In this study, 114 parents of infant patients with CHD were successfully enrolled. Data were collected using the Duke University Religion Index, Hospital Anxiety and Depression Scale, Zarit Caregiver Burden Interview, and 36-Item Short-Form Health Survey.

RESULTS

The organisational religious activity, non-organisational religious activity, and intrinsic religiosity of parents were significantly related to the care burden and quality of life, and the two dimensions of non-organisational religious activity and intrinsic religiosity of parents were significantly related to their anxiety symptoms. No association was found between parents' religious beliefs and their depressive symptoms. Among Buddhist parents, non-organisational religious activity and intrinsic religiosity reduced the care burden and improved quality of life. Among Christian parents, organisational religious activity and non-organisational religious activity were found to reduce the care burden, while organisational religious activity and intrinsic religiosity were found to improve quality of life. There was no correlation between the sub-dimensions of religious beliefs and a negative impact on the care process in Muslim parents.

CONCLUSION

Religious beliefs have a protective effect on the parents of infant patients with CHD. They help relieve parents' anxiety, reduce their care burden, and improve their quality of life. In addition, different religious beliefs have different dimensions of influence on caregivers.

The Association Between Religious Belief and Treatment Adherence Among Those with Mental Illnesses

This study was conducted to determine the association between religious belief and treatment adherence among those with mental illness. The sample size of this cross-sectional study was determined to be 255 patients diagnosed with mental illness via power analysis. A descriptive characteristics form prepared by the researcher, the Systems of Belief Inventory, and the Morisky Medication Adherence Scale were used to collect data. Patients were listed and chosen by using a simple random sampling method. This study found no significant correlation between religious belief and treatment adherence (p > .05). It was determined that treatment adherence was moderate in patients with high religious beliefs and that treatment adherence was low in patients with low religious beliefs. Religious belief was not a factor influencing treatment adherence among those with mental illness.

The Effect of Religious Belief on Depression and Hopelessness in Advanced Cancer Patients

This study was conducted to determine the effect of religious belief on depression and hopelessness in advanced cancer patients. The sample size of this cross-sectional study was determined as 267 as a result of the power analysis. The study was carried out between February 2018 and December 2018. "The Patient Information Form", "The Religious Attitude Scale", "The Beck Depression Inventory (BDI)", and "The Beck Hopelessness Scale (BHS)" were used to collect the data. It was determined that the total mean score of the cancer patients participating in the study for Religious Attitude Scale was 4.51 ± 0.44 (high level), their total mean score for depression inventory was 19.06 ± 9.38 (moderate level), and their total mean score for hopelessness scale was 10.23 ± 1.94 (moderate level). In the study, the difference between the religious beliefs and depression and hopelessness levels of the cancer patients was statistically significant (p < 0.05). In the study, it was determined that depression and hopelessness levels of cancer patients were moderate and their religious beliefs were high. It is recommended for healthcare professionals to add spirituality to healthcare in order to provide the spiritual relief of cancer patients.

Parental spiritual and religious beliefs and behaviour data collected from the Avon Longitudinal Study of Parents and Children, 2020

There are few studies that chart the ways in which the religious beliefs and practices of parents and their offspring vary over time. Even fewer can relate this to aspects of their physical and mental health or distinguish the different facets of the environment that may have influenced the development or loss of religious/spiritual belief and behaviours over time. This paper describes the recent data collection in the Avon Longitudinal Study of Parents and Children (ALSPAC) on the beliefs and behaviours of the study parents some 27-28 years after the first measures were collected. Questions that were previously administered to the mother and her partner on religion, spirituality, behaviours, and beliefs (RSBB) were repeated for the fourth time, together with enhanced data on RSBB. The new data are described and compared with previous responses. The most notable difference between the 9 year and the 2020 sweep was the increase of professed non-believers in both the mothers (17.5% vs 29.8%) and partners (31.9% vs. 45.3%). As expected, on each occasion study partners were less likely to acknowledge RSBB compared to the study mothers. In the latest sweep, respondents were less likely to be unsure if they believed and more likely to not believe. Responses to "Do you believe in God or a divine power?" in mothers ranged from 49.9% stating 'yes' antenatally to 43.5% doing so in 2020; 14.9% vs 29.8% for 'no' and 35.2% to 26.6% for 'not sure'. For partners, the corresponding figures are: 'yes' 37.0% vs. 30.0%; 'no' 28.6% vs. 45.3% and 'not sure' 34.5% vs. 24.6%. We plan to undertake detailed analyses of the antecedents and consequences of RBSS. All data are available for use by interested researchers.

Protective Action and Risky Beliefs: The Relationship Between Religion and Gambling Fallacies

A number of studies have explored the relationship between religious beliefs and gambling (including gambling fallacies and gambling harm) but report seemingly contradictory findings. While some studies have found religious belief to be positively associated with gambling fallacies, others have found it to be a protective factor from gambling harms. One explanation for these differing effects is that gambling fallacies and metaphysical religious belief share properties of supernatural and magical thinking. Nevertheless, social support and moral strictures associated with religion might help protect against an unhealthy engagement with gambling. Using a multidimensional measure of religiosity, we hypothesised that only the supernatural facet of religious adherence would present a risk for gambling fallacies. We analysed two archival data sources collected in Canada (Quinte Longitudinal Study: N = 4121, M_age = 46, SD_age = 14, Female = 54%; Leisure, Lifestyle and Lifecycle Project: N = 1372, M_age = 37, SD_age = 17, Female = 56%). Using the Rohrbaugh-Jessor Religiosity Scale, we confirmed that the supernatural theistic domain of religion was a positive risk factor for gambling fallacies. However, participation in ritual (behavioural) aspects, such as churchgoing, was negatively associated with risk, and no effect was observed for the consequential (moral) domain. We conclude that multidimensional aspects in religious measures may account for conflicting prior findings.

The Chinese Spiritual Coping Scale: Development and Initial Psychometric Evaluation

The aim of the study was to develop and psychometrically evaluate the Chinese Spiritual Coping Scale. The items in the questionnaire were written according to the study's theoretical conception and literature research. A sample of 415 participants with or without religious beliefs was used for exploratory factor analyses to select the items. In addition, another sample of 207 participants was used to cross-validate the factor structure and examine the internal consistency. The results supported the four-factor structure of the Chinese Spiritual Coping Scale (17 items, four dimensions: Mystical Experience, Moral Practice, Meaning Exploration, and Transcendent Attitude). The analyses demonstrated adequate internal consistency and construct validity. The overall psychometric evaluation of the Spiritual Coping Scale suggested that this could be a promising measure of spiritual coping for Chinese individuals.

Social diversity and access to healthcare in Europe: how does European Union's legislation prevent from discrimination in healthcare?

Background

Social diversity can affect healthcare outcomes in situations when access to healthcare is limited for specific groups. Although the principle of equality is one of the central topics on the agenda of the European Union (EU), its scope in the field of healthcare, however, is relatively unexplored. The aim of this study is to identify and systematically analyze primary and secondary legislation of the EU Institutions that concern the issue of access to healthcare for various minority groups. In our research, we have concentrated on three features of diversity: a) gender identity and sexual orientation, b) race and ethnicity, and c) religion or belief.

Method and materials

For the purpose of this analysis, we conducted a search of database Eur-Lex, the official website of European Union law and other public documents of the European Union, based on specific keywords accompanied by review of secondary literature. Relevant documents were examined with regard to the research topic. Our search covered documents that were in force between 13 December 2007 and 31 July 2019.

Results

Generally, the EU legal system prohibits discrimination on grounds of religion or belief, racial or ethnic origin, sex, and sexual orientation. However, with regard to the issue of non-discrimination in access to healthcare EU secondary law provides protection against discrimination only on the grounds of racial or ethnic origin and sex. The issue of discrimination in healthcare on the grounds of religion or belief, gender identity and sexual orientation is not specifically addressed under EU secondary law.

Discussion

The absence of regulations regarding non-discrimination in the EU secondary law in the area of healthcare may result from the division of competences between the European Union and the Member States. Reluctance of the Member States to adopt comprehensive antidiscrimination regulations leads to a situation, in which protection in access to healthcare primarily depends on national regulations.

Conclusions

Our study shows that EU antidiscriminatory law with regard to access to healthcare is fragmentary. Prohibition of discrimination of the level of European binding law does not fully encompass all aspects of social diversity.

The effect of religious belief on Chinese elderly health

BACKGROUND

With the accelerated ageing of the population in China, the health problems of elderly people have attracted much attention. Although religious belief has been shown to be a key way to improve the health of elderly people in various studies, little is known about the causal relationship between these variables in China. This paper explores the effect of religious belief on the health of elderly people in China, which will provide an important reference for China to achieve healthy ageing.

METHODS

Balanced panel data collected between 2012 and 2016 from the China Family Panel Studies (CFPS) were used. Health was assessed using self-rated health, and religious belief was measured by whether the respondents believed in a religion. The DID+PSM method was employed to solve the endogeneity problem caused by self-selection and omitted variables. In addition, the CESD score (replacing self-rated health) and different matching methods (the method of PSM after DID method) were used to perform the robustness test.

RESULTS

The results show that religious belief has no significant effect on the health of elderly people. With the application of different matching methods (one-to-one matching, K-nearest neighbour matching, radius matching and kernel matching) and replacing the health indicator (the CESD score) with the above matching methods, the results are still robust.

CONCLUSION

In China, religious belief plays a limited role in promoting "healthy ageing", and it is difficult to improve the health of elderly people only via religious belief. Therefore, except for focusing on the guidance of religion with regard to healthy lifestyles, multiple measures need to be taken to improve the health of elderly people.

The Delay in Confirming COVID-19 Cases Linked to a Religious Group in Korea

Objectives

As of March 3, 2020, the Shincheonji religious group accounted for the majority of Korean cases of coronavirus disease 2019 (COVID-19). Nonetheless, the most likely cause of the broad spread of COVID-19 among members of the Shincheonji religious group remains largely unknown.

Methods

We obtained data of laboratory-confirmed cases related to the Shincheonji religious group from press releases by Korean public health authorities and news reports. We measured the period from the date of illness onset to the date of COVID-19 confirmation.

Results

We analysed data from 59 cases (median age, 30 years). The estimated median period between the date of symptom onset and the date of COVID-19 confirmation was 4 days (95% confidence interval, 1-12).

Conclusions

There was a delay in COVID-19 confirmation from the date of illness onset among the cases linked to the Shincheonji religious group. This delay likely contributed to the occurrence of many cases of COVID-19 in the group.

Investigation of the Relationship Between Anxiety Levels of Patients Before Plastic Surgery Operation and Worship Practices in Muslims

There is an increasing interest in the effects of preoperative anxiety on the course and outcomes of surgical treatments and also in the studies about the anxiety-decreasing interventions. The present study aims to identify the relationship between the preoperative anxiety level of the individuals prior to aesthetic surgery operations such as nose, ear, eyelid, and mammoplasty and religious rituals such as performing prayers, fasting, and going to pilgrimage. The frequency of performing the religious rituals was identified through a questionnaire. The questionnaire included questions about the religious rituals such as performing prayers, going to a pilgrimage, and fasting as well as questions about sociodemographic features such as gender, age, and education level of the patients. Preoperative anxiety level was measured using the "Anxiety Specific to Surgery Questionnaire." The nonparametric Mann-Whitney U test was used for the scale score comparisons of the two independent groups. The scale score comparisons of more than two groups were performed using the Kruskal-Wallis test. The relationships between age and scale scores were analyzed using the Spearman's correlation coefficient. The study involved 117 patients who were planned to undergo an aesthetic surgery operation. The scale scores were significantly different according to the pilgrimage groups (p = 0.004). The scale scores were significantly different according to the level of fasting (p = 0.022). No significant differences were found between the scales scores of the groups who reported the frequency of performing prayer as never, sometimes or five times (p = 0.515). In conclusion, the present study found that Muslim people who performed religious rituals more often experienced less preoperative anxiety levels in plastic surgeries, which indicates that the belief level is an effective factor in preoperative anxiety levels. The findings of the present study indicate that patients' beliefs and worship practices should be taken into consideration by doctors, operating room personnel, and even all health workers in order to decrease the anxiety levels of patients who will undergo surgery.

The Effect of Religious Belief on the Attitudes of Pregnant's Toward the Fetal Health

The purpose of this study is to identify the effect of religious beliefs on the attitudes of pregnant women toward the health of the fetus. Pregnancy, one of the important periods of life, is a special period in terms of affecting both the mother's and the baby's health. Health beliefs and attitudes are the factors that have effects on mother-baby death rates (mortality)-which is one of the most important criteria showing health level of societies. However, the literature has limited number of studies on this issue. Volunteer participants who applied to the Gynecology and Obstetrics Polyclinic were administered a questionnaire in order to identify the frequency of performing worship practices. Women's beliefs about their roles in determining their fetus's health were measured using Fetal Health Locus of Control (FHLC) scale. FHCL scale is composed of 3 sub-scales which include Internality Locus of Control (FHLC-I), Chance Locus of Control (FHLC-C), and Powerful Others Locus of Control (FHLC-P). Non-normally distributed scale scores were analyzed with Mann-Whitney U test for two independent groups and Kruskal-Wallis test for three independent groups. The scores obtained from all the sub-scales of the FHLC scale according to the praying groups were statistically significant (p = 0.008, p < 0.001, p < 0.001, respectively). The sub-scale scores were not statistically significant according to the tendency of giving alms (p = 0.269, p = 0.695, p = 0.079, respectively). The FHLC-I and FHLC-P scores did not indicate differences according to the tendency of going to pilgrimage (p = 0.914, p = 0.578), but FHLC-C scores were significantly higher in those who tended to go to pilgrimage (p = 0.004). There was a significant relationship between the tendency of performing prayer and going to pilgrimage and attitudes toward performing double-triple tests and oral glucose tolerance test (p = 0.002, p = 0.035, respectively). Religious beliefs were influential on the attitudes of pregnant women toward the health of the fetal. Gynecologists should consider patients' religious belief sensitivity while recommending them screening tests or planning their medication.

Whose harm? Which metaphysic?

Douglas Diekema has argued that it is not the best interest standard, but the harm principle that serves as the moral basis for ethicists, clinicians, and the courts to trigger state intervention to limit parental authority in the clinic. Diekema claims the harm principle is especially effective in justifying state intervention in cases of religiously motivated medical neglect in pediatrics involving Jehovah's Witnesses and Christian Scientists. I argue that Diekema has not articulated a harm principle that is capable of justifying state intervention in these cases. Where disagreements over appropriate care are tethered to metaphysical disagreements (as they are for Jehovah's Witnesses and Christian Scientists), it is moral-metaphysical standards, rather than merely moral standards, that are needed to provide substantive guidance. I provide a discussion of Diekema's harm principle to the broader end of highlighting an inconsistency between the theory and practice of secular bioethics when overriding religiously based medical decisions. In a secular state, ethicists, clinicians, and the courts are purportedly neutral with respect to moral-metaphysical positions, especially regarding those claims considered to be religious. However, the practice of overriding religiously based parental requests requires doffing the mantle of neutrality. In the search for a meaningful standard by which to override religiously based parental requests in pediatrics, bioethicists cannot avoid some minimal metaphysical commitments. To resolve this inconsistency, bioethicists must either begin permitting religiously based requests, even at the cost of children's lives, or admit that at least some moral-metaphysical disputes can be rationally adjudicated.

Zika in Puerto Rico, 2016-2017: I Perspectives on the Social Crisis and Health Care Concerns

The social reaction to the Zika epidemic in Puerto Rico reached a confrontational climax regarding aerial fumigation with an organophosphate insecticide. The public drama has obscured multiple simultaneous controversies. This and a companion paper, based mostly on print and digital news reports, provide a context and description of the major controversies and examine the outcomes and their lessons for the protection of the public's health. Part I describes the social and sanitary environment, the first three months of the epidemic, and the debates related to religious, demographic, economic, political, and health care concerns.

Beliefs in and About God and Attitudes Toward Voluntary Euthanasia

I use data from the General Social Survey to evaluate several hypotheses regarding how beliefs in and about God predict attitudes toward voluntary euthanasia. I find that certainty in the belief in God significantly predicts negative attitudes toward voluntary euthanasia. I also find that belief in a caring God and in a God that is the primary source of moral rules significantly predicts negative attitudes toward voluntary euthanasia. I also find that respondents' beliefs about the how close they are to God and how close they want to be with God predict negative attitudes toward voluntary euthanasia. These associations hold even after controlling for religious affiliation, religious attendance, views of the Bible, and sociodemographic factors. The findings indicate that to understand individuals' attitudes about voluntary euthanasia, one must pay attention to their beliefs in and about God.

The use of complementary and alternative medicine by patients with cancer: a cross-sectional survey in Saudi Arabia

BACKGROUND

A significant proportion of cancer patients use complementary and alternative medicine (CAM) along with conventional therapies (CT), whereas a smaller proportion delay or defer CT in favor of CAM. Previous studies exploring CAM use among cancer patients in the Middle East region have shown discrepant results. This study investigates the prevalence and pattern of CAM use by Saudi cancer patients. It also discusses the possible benefits and harm related to CAM use by cancer patients, and it explores the beliefs patients hold and their transparency with health care providers regarding their CAM use.

METHODS

A cross-sectional study was conducted in oncology wards and outpatient clinics by using face-to-face interviews with the participants.

RESULTS

A total of 156 patients with a median age of 50 years (18-84) participated in the study. The prevalence of CAM use was 69.9%; the most prominent types of CAM were those of a religious nature, such as supplication (95.4%), Quran recitation (88.1%), consuming Zamzam water (84.4%), and water upon which the Quran has been read (63.3%). Drinking camel milk was reported by 24.1% of CAM users, whereas camel urine was consumed by 15.7%. A variety of reasons were given for CAM use: 75% reported that they were using CAM to treat cancer, enhance mood (18.3%),control pain (11.9%), enhance the immune system (11%),increase physical fitness (6.4%), and improve appetite (4.6%). Thirty percent of CAM users had discussed the issue with their doctors; only 7.7% had done so with their nurses.

CONCLUSIONS

The use of CAM, including camel products, is highly prevalent among cancer patients in the Middle East, but these patients do not necessarily divulge their CAM use to their treating physicians and nurses. Although CAM use can be beneficial, some can be very harmful, especially for cancer patients. Association is known between camel products and brucellosis and Middle East respiratory syndrome coronavirus (MERS-CoV). Both can lead to tremendous morbidity in immune-compromised patients. Doctor-patient communication regarding CAM use is of paramount importance in cancer care.

The Study of White Matter Hyperintensity (WMH) and Factors Related to Geriatric Late-Onset Depression

BACKGROUND

Geriatric depression is one of the most common and harmful mental illnesses seen in the elderly. However, there are few studies focusing on the relationship between late-onset depression (LOD) and social and psychological factors, as well as brain structure.

AIMS

To explore factors related to late-onset depression (LOD) in elderly patients.

METHODS

24 first onset LOD patients over 60 years old (meeting ICD-10 diagnostic criteria for depression) and 23 non-depressed elders were selected for inclusion into this study. Scale assessments, including Fazelasscale for white matter hyperintensity (WMH) high signal level and the MTA-scale for medial temporal lobe atrophy levels, were combined with general demography and sociology data to find factors related to LOD.

RESULTS

There was no significant difference in age (t=0.419, p=0.678), gender (X2=1.705, p=0.244), or years of education (t=1.478, p=0.146) between the two groups. However, statistical differences were shown on scores on the WMH, (X2=7.817, p=0.008), periventricular white matter hyperintensity (PWMH)(Fisher exact test: p=0.031), having or not having religious beliefs (Fisher exact test: p=0.265) and family harmony (yes or no) (Fisher exact test: p=0.253) between the LOD group and control group. The results of linear regression analysis showed that the total score for WMH, religious beliefs (with or without) and family harmony (yes or no) were associated with depressive symptomology.

CONCLUSION

Scores on the WMH, religious beliefs and family harmony are all potentially related to LOD in elderly patients.

Importance of Religion or Spirituality and Mental Health in Canada

Using the latest mental health cycle of the Canadian Community Health Survey (N = 20,868), this paper examines how the importance of religion or spirituality in one's life associates with mental health. Based on this question, the population is divided into three groups of high religiosity, average religiosity, and secularized. Secularized individuals are shown to have large deficits in all the psychological markers suggested to mediate the relationship between religiosity and mental health, compared to the two other groups. In spite of these deficits, the secularized and the highly religious are found almost equally more likely to rate their mental health as excellent, than the individuals with average religiosity. Interestingly, these two groups are also more likely to rate their mental health as poor. Considering the ability to deal with day-to-day demands and unexpected problems in life as the dependent variable yields comparable results. Various explanations are explored.

Divine Emotions: On the Link Between Emotional Intelligence and Religious Belief

There have been only few attempts to explore the relationship between emotional intelligence (EI) and religiosity. However, none of them included measures of ability EI. In two studies, we investigated the potential associations between various aspects of religious belief and ability and trait EI. In Study 1 (N = 240), we found that ability EI was positively associated with general level of religious belief. Study 2, conducted among Polish Christians (N = 159), replicated the previous result on the connection between ability EI and religion. Moreover, both trait and ability EI were negatively correlated with extrinsic religious orientation and negative religious coping. Additional analysis showed that extrinsic orientation mediated the relationship between ability EI and religiosity.

Risk aversion and religious behaviour: Analysis using a sample of Danish twins

Economics offers an analytical framework to consider human behaviour including religious behaviour. Within the realm of Expected Utility Theory, religious belief and activity could be interpreted as an insurance both for current life events and for afterlife rewards. Based on that framework, we would expect that risk averse individuals would demand a more generous protection plan which they may do by devoting more effort and resources into religious activities such as church attendance and prayer, which seems to be in accordance with previous empirical results. However, a general concern regards the problems of spurious correlations due to underlying omitted or unobservable characteristics shaping both religious activities and risk attitudes. This paper examines empirically the demand for religion by analysing the association between risk attitudes on the one hand, and church attandance and prayer frequency on the other controlling for unobservable variables using survey data of Danish same-sex twin pairs. We verify the correlation between risk preferences and religion found previously by carrying out cross-sectional analyses. We also show that the association between risk attitudes and religious behaviour is driven by the subgroup of individuals who believe in an afterlife. In addition, when re-analysing our results using panel data analyses which cancel out shared factors among twin pairs, we find that the correlation found between risk aversion and religious behaviour is no longer significant indicating that other factors might explain differences in religious behaviour. Caution is needed in the interpretation of our results as the insignificant association between risk aversion and religious behaviour in the panel data analyses potentially might be due to measurement error causing attenuation bias or lack of variation within twin pairs rather than the actual absence of an association.

Religiosity: Its Impact on Coping Styles Among Women Undergoing Fertility Treatment

The Israeli worldview places great significance on childbearing. This could create emotional and ethical difficulties for women coping with fertility issues in addition to their treatments. This study examined the relations between coping strategies and level of religiosity in 159 women undergoing infertility treatment. Statistically significant relations were found between the problem-solving coping style and religious observance (p < 0.01) and religious beliefs (p < 0.05). An inverse correlation was found between the emotional coping style and religious beliefs (p < 0.001). Health professionals should recognize the patient's coping styles and understand the patient's religious belief system as part of an ongoing fertility treatment.

Not Seeing is Believing: the Role of Invisibility in Human Lives

Our life is full of invisibility that exerts power on our acts, relationships, and construction of the self. This paper discusses psychological processes in which invisibility plays an essential role, and constructs a typology of invisibility in society and in our lives. After a brief look at the crucial role of invisibility in prevailing theories of psychology, I first show how invisibility works in children's meaning constructions, the process in which their selves become clear for observers (the presentational self, Komatsu 2010). The development of children's meaning making is led by different types of invisibility concerning the children themselves. Second, I extend the discussion from the development of individuals to the role of socially regulated invisibility that controls our acts and relationships with others, introducing examples concerning religious belief in history. After these discussions, I present a hierarchical classification of invisibility from a simple spatial-temporal separation of concretely existing objects and ourselves to an abstract aspect of invisibility in which the object and its meaning are unclear.

Shared beliefs enhance shared feelings: religious/irreligious identifications modulate empathic neural responses

Recent neuroimaging research has revealed stronger empathic neural responses to same-race compared to other-race individuals. Is the in-group favouritism in empathic neural responses specific to race identification or a more general effect of social identification-including those based on religious/irreligious beliefs? The present study investigated whether and how intergroup relationships based on religious/irreligious identifications modulate empathic neural responses to others' pain expressions. We recorded event-related brain potentials from Chinese Christian and atheist participants while they perceived pain or neutral expressions of Chinese faces that were marked as being Christians or atheists. We found that both Christian and atheist participants showed stronger neural activity to pain (versus neutral) expressions at 132-168 ms and 200-320 ms over the frontal region to those with the same (versus different) religious/irreligious beliefs. The in-group favouritism in empathic neural responses was also evident in a later time window (412-612 ms) over the central/parietal regions in Christian but not in atheist participants. Our results indicate that the intergroup relationship based on shared beliefs, either religious or irreligious, can lead to in-group favouritism in empathy for others' suffering.

Scientific faith: Belief in science increases in the face of stress and existential anxiety

Growing evidence indicates that religious belief helps individuals to cope with stress and anxiety. But is this effect specific to supernatural beliefs, or is it a more general function of belief - including belief in science? We developed a measure of belief in science and conducted two experiments in which we manipulated stress and existential anxiety. In Experiment 1, we assessed rowers about to compete (high-stress condition) and rowers at a training session (low-stress condition). As predicted, rowers in the high-stress group reported greater belief in science. In Experiment 2, participants primed with mortality (vs. participants in a control condition) reported greater belief in science. In both experiments, belief in science was negatively correlated with religiosity. Thus, some secular individuals may use science as a form of "faith" that helps them to deal with stressful and anxiety-provoking situations.