Religious Belief and Workplace Safety Behavior Among the Informal Automobile Workers in Nigeria

It is well known that informal workers in developing countries are exposed to occupational health problems (OHPs), and they work unsafely. However, little is known about how their religious beliefs influence their safety behavior at the workplace. This study explores the interaction between the automobile artisans' religious beliefs and their workplace safety behavior. Forty three male artisans (either Christian: n = 17; or Muslim: n = 26) were purposively interviewed. Even though their religious teachings are against risk-taking, the artisans took risks at their workplace. Specific programs like seminars and various outreaches for workers in religious settings influence their perception of OHP prevention. Religious organizations have a role to play in OHP prevention.

Confirmatory Factor Analysis of the Spirituality and Spiritual Care Rating Scale: A Cross-Sectional Study in Eight US Nursing Homes

The aim of this study was to test a modified Spirituality and Spiritual Care Rating Scale (SSCRS) and report initial findings, based on a cross-sectional descriptive survey from eight nursing homes in the USA. This study examined the psychometric properties of a modified version of the SSCRS for assessing the perceptions of staff (i.e. nurses, rehabilitation staff, food and nutrition service staff, activities staff, social workers, and administrative staff) who work in nursing homes. The modified version of the SSCRS is measuring respondents' perceptions of spirituality, spiritual care, religiosity, and personalized care. Confirmatory factor analysis showed satisfactory goodness of fit for the original four-factor structure of the SSCRS. The modified version demonstrated good internal consistency and reliability (Cronbach's alpha ranging from 0.71 to 0.90). Initial findings showed statistically significant differences across all four sub-scales. Further research is needed to psychometrically test the modified tool.

General and COVID19-specific emotional stress: Religious practice as a potential coping strategy

Using Spanish microdata from the Survey on mental health during the COVID-19 pandemic conducted in February 2021 by the Centre for Sociological Research (CIS), this paper aims at identifying individual factors associated with an increased risk of mental or emotional distress arising from two different sources: a general pattern of depression or anxiety and distress specifically associated with the pandemic as measured by fears and worries about one's own or others' lives and job and income insecurity due to the COVID-19 health crisis. We explore gender differences in both types of mental distress as well as the role of individual religiosity, measured as religious beliefs and behaviours, as a potential coping strategy. In both general and COVID-specific mental distress, our results provide evidence of gender differences in the risk of suffering these conditions, with a higher incidence among women. We also find that religious beliefs and practice seem to have served as a coping strategy that has allowed females to narrow the gender gap, particularly for practising Catholics. The evidence is stronger for mental distress associated with anxiety or depression. However, it is still present, albeit to a lesser extent, for suffering caused by pandemic-related mental stressors. Our results suggest that religious practices and beliefs might play a key role in alleviating additional distress symptoms caused by emergency situations such as those suffered during the COVID-19 pandemic.

Muslim Women's Beliefs About Menstruation in Turkey

This study aimed to determine health, nutrition, religious beliefs, hygiene, and beliefs concerning menstruation of women aged between 18 and 49 years. This research was conducted as a descriptive study in primary health centers in one province in eastern Turkey between 2017 and 2019. The study sample consisted of 742 women. In the research, a questionnaire form that included the sociodemographic characteristics of the women and their thoughts regarding beliefs about their menstrual period was used. The biggest myth about food preparation was that 22% of the women believed that they will spoil food if they are involved in the food canning process while menstruating. The greatest menstrual beliefs about religious belief were that 96.1% of the women felt that it was wrong to have sexual intercourse while menstruating. The biggest beliefs about social life were that 26.5% of the women felt that they cannot have blood drawn while menstruating. The biggest beliefs about cleanliness were 89.8% of the women stated that it was necessary to take a bath at the end of menstruation. Generally, of all menstrual beliefs, opening pickles was highest among all groups. Notably, the second cluster, with a low value for kneading dough and shaving the genital area, showed a better cluster structure.

Trust in higher guidance and suicidality in Afghan students under the Taliban regime{fr}(Confianza en la orientación superior y suicidalidad en estudiantes afganos bajo el régimen Talibán)

Background/Objective

After years of war, political instability and natural catastrophes high rates of PTSD and depression have been found in the Afghan population. On this background, it was investigated whether religious beliefs (trust in higher guidance; TIHG) moderated the association between PTSD symptoms and/or depression and suicidal ideation.

Method

A total of 279 Afghan university students (61.6% women; aged 18 to 30 years) took part in this cross-sectional study between July and November 2022. Self-report measures of PTSD, depression, suicidal ideation, trust in higher guidance were used.

Results

Severe PTSD symptoms were reported by 58.4%, clinically relevant depression symptoms were reported by 55.2% and current suicidal ideation was reported by 44.4% of the sample. TIHG moderated the impact of PTSD symptoms, on suicidal ideation. TIHG and depression were unrelated.

Conclusion

PTSD symptoms, depression and suicidal ideation show an alarmingly high prevalence in this specific sample of Afghan students. TIHG seems to be a resilience factor of special importance.

Understanding the role of religious beliefs in adherence to antiretroviral therapy among Pentecostal Christians living with HIV in sub-Saharan Africa: a scoping review

BACKGROUND

Optimum adherence to antiretroviral therapy (ART) is crucial in managing HIV. However, some people's religious beliefs can influence how they deal with HIV and the psychosocial factors influencing their adherence to ART, such as disclosure, acceptance of HIV status, belief in ART, and depression. In sub-Saharan Africa (SSA), the role of religious beliefs in ART adherence is underexplored. We aimed to identify and conceptualize the literature on religious beliefs concerning ART adherence among Pentecostal Christians living with HIV in SSA.

METHODS

We conducted a scoping review of the literature on religious beliefs and ART adherence. We searched papers from PubMed, Web of Science, Medline, Sabinet, Academic Search Complete, CINAHL Plus, Health Source/Nursing Academic, Scopus, and Google Scholar and published papers from conference proceedings and dissertations. Data were extracted according to a predetermined population, concept, context framework, and eligibility criteria for selecting or rejecting studies. We used a narrative synthesis to summarize the data on evidence and the impact of religious beliefs on ART adherence.

RESULTS

Seven papers published between January 2010 and February 2022 met the inclusion criteria. Nineteen aspects of religious beliefs were identified as negatively influencing ART adherence, while eight aspects facilitated optimal adherence. "Being saved" or "born again" enhanced coping strategies for optimal adherence through actions such as less alcohol use, fidelity to a sexual partner(s), disclosure, acceptance of HIV status, reduced depression, and facilitated PLHIV to access social support from church members or other institutions.

CONCLUSION

Religious beliefs are integral to Pentecostal Christians living with HIV and affect their adherence to ART. While some Pentecostal Christians living with HIV on ART use their religious beliefs and practices to access psychosocial support from other church members or organizations and achieve good clinical outcomes, others apply their religious beliefs and practices differently and compromise their commitments to taking ART as prescribed, thus experiencing poor viral suppression and clinical outcomes. However, more research is required to understand and theorize how religious beliefs impact ART adherence among Pentecostals living with HIV to inform guidelines for practitioners.

Perceived facilitators and barriers to the uptake of the human papillomavirus (HPV) vaccine among adolescents of Arabic-speaking mothers in NSW, Australia: A qualitative study

Background

Australia has a large immigrant population but there is little data regarding whether human papillomavirus (HPV) vaccination coverage in adolescents varies according to parents' cultural or ethnic background. This work aims to identify facilitators and barriers to HPV vaccination of adolescents as perceived by Arabic-speaking mothers in Western Sydney, South Western Sydney and Wollongong, NSW, Australia.

Methods

A purposive sampling approach was applied to recruit mothers of adolescents from Arabic speaking backgrounds who had at least one child eligible for the HPV school-based vaccination program. Face-to-face semi-structured well as online interviews were conducted in Arabic between April 2021 and July 2021. The interviews were audio-recorded, transcribed, and translated into English and examined using thematic analysis.

Results

Sixteen mothers of adolescents from Arabic backgrounds described facilitators and barriers to HPV vaccination. A) Facilitators of HPV vaccination included: knowledge of HPV disease, trust in the school vaccination program, opportunistic recommendations from healthcare workers, information from friends. B) Barriers to accessing HPV vaccination included communication gaps: breakdown in school-parent information flow, lack of access to the Arabic language version of the information sheet, mother - GP communication barriers, mother-child communication gap; and health system gaps: missed opportunities for vaccination. C) Mothers' suggestions to improve HPV vaccination acceptance: to involve religious and cultural leadership, encourage engagement with GPs, and provide school-based education for parents and students.

Conclusion

Parents could benefit from assistance with HPV vaccination decision making. Interventions via schools, health professionals and religious and cultural organisations could play important roles in HPV vaccination acceptance for Arabic speaking immigrant families and in introducing their adolescent children to this vaccine.

Religious Beliefs Shaping Health Care and Transforming Health Concepts: The Case of Shanghai

This study examines the connection between health and religious beliefs in modern Chinese society and builds a model reimagining the conception of health. The study draws on interviews with 108 patients (52 were women and 56 were men) at Huashan Hospital (Shanghai City, China). The survey ran between May 10 and May 14, 2021. More than 50% of female and male respondents reported having religious beliefs. Most acknowledged the crucial role of faith and religious beliefs in overcoming treatment challenges and alleviating patient suffering. The role of faith and religious beliefs in physical/mental treatment and health maintenance received the highest average percent positive score among female respondents. According to the multiple regression results of demographic parameters (age, ethnicity, gender, education, and urban or rural residence), only gender had a statistically significant effect on the impact of religious beliefs on health care attitudes. The proposed model builds on the Confucian concept of Ren (humanity), which refers to a harmonious relationship between people within a family or society bound by specific rules. The results of this study can help expand awareness about religion and its role in healthcare as a means to support patients' spiritual and physical health.

Varieties of Religious and Spiritual Struggles by Type of Mental Disorder: A Qualitative Approach

INTRODUCTION

Little is known about types of religious/spiritual (R/S) struggles with regard to various diagnostic groups in mental health care. The current qualitative study aims to give an impression of R/S struggles as observed in six diagnostic groups in clinical mental health care.

METHODS

Inductive thematic content analysis was applied to 34 semi-structured interviews. The interviews were performed among (day) clinical mental health care patients in two institutions.

RESULTS

Among patients with depression, a lack of positive R/S experiences, isolation, and feelings of guilt and shame were present. Those with cluster C and anxiety disorders reported uncertainty toward God and faith and R/S reticence. Psychotic disorders were accompanied by impressive R/S experiences, reticence to share these, and mistrust toward health professionals. Patients with bipolar disorder struggled with the interpretation of their R/S experiences and with both attraction and distance toward R/S. Cluster B patients showed ambivalence and anger toward God and others, and some reported existential tiredness. Patients with autism mentioned doubts and troubles with religious beliefs. In all groups, many patients had questions like "why?" or "where is God?"

CONCLUSION

R/S struggles to some extent may be the language of the illness. Mental health professionals are recommended to take this into account, taking heed of the content of individual R/S struggles and considering using R/S interventions.

A comparative study of religious beliefs, spiritual intelligence and spiritual well-being in two therapies based on education (anonymous drug user) and methadone in drug user in Iran

OBJECTIVE

Prevention of high-risk behaviors has always been considered; According to the researches, a person's religious attitudes and beliefs and intelligence quotient are associated with the prevention of high-risk behaviors such as drug addiction, and religiosity and spirituality also reduce drug addiction; Therefore, this study was conducted to compare religious beliefs, intelligence and spiritual health in two methods of education-based treatment and methadone in people with addiction.

RESULTS

A comparative study was performed among 184 people on all drug users admitted to these wards that treated with methadone and participants of meetings of anonymous drug users. Four questionnaires were used to collect information. Mean, and standard deviation were used to describe the demographic characteristics of participants. Chi-square and fisher tests were used to compare demographic information in the two groups. The present study was performed following acquisition of the code of ethics (IR.BUMS.REC.1395.156) from Research Ethics Committee of Birjand University of Medical Sciences.

Informal sexual relationship-associated factors among young adult smartphone users in South of Iran: a cross-sectional study

BACKGROUND

With the unprecedented pace of modernization, risky sexual behaviors have become more frequent in developing countries, such as Iran. We aimed to assess the prevalence of informal sexual relationship (ISR) and factors associated with having ISR in young adult in Iran.

METHODS

This cross-sectional study was conducted on 414 young adult smartphone users in Iran, in 2019. Data was collected through an online questionnaire (including: ISR, socio-demographic variables, their use of social network, religious beliefs, personality, and loneliness). Logistic regression model was used to determine factors related to ISR.

RESULTS

A total of 152 (36.7%; 95% CI 32.1-45.6) participants reported having ISR. Finding an opposite-sex friend through a mobile app (OR = 2.59, 95% CI 1.34, 5.01), being currently sexually active (OR = 2.39, 95% CI 1.26, 4.56), higher scores of extroverted personality (OR = 1.13, 95% CI 1.01, 1.27), and closer relationship with parents (OR = 3.17, 95% CI 2.25, 8.02) were found to be associated with having ISR. Additionally, living in small cities rather than the provincial capital (OR = 0.23, 95% CI 0.10, 0.49) had a reverse association with having ISR.

CONCLUSIONS

This study illustrated the high prevalence of ISR and its association with increased duration of internet and mobile app use. Innovative and multidisciplinary approaches could be recommended in this regard.

Votive Offerings from Floresti Orthodox Monastery in Romania: An Ophthalmological Lesson from the Eighteenth and Nineteenth Centuries CE

Since Antiquity, votive offerings were deposited in temples dedicated to deities in order to fulfil a special request of a supplicant. Later, in Orthodox churches, votive offerings entered in the form of anatomical ex-voto or tamata, metallic effigies that realistically represented the disease-affected portion of the body. In this paper, we show four tamata from eighteenth-nineteenth century identified in the museum of the Orthodox monastery of Floresti (Romania); votive offerings that represent ocular pathologies. Even if the supplicants did not have a medical background and often did not fully understand their diseases, the votive offerings demonstrate their ability to observe pathological changes, at the same time emphasising the importance of their faith in the healing process.

The Relationship Between Religious/Spiritual Beliefs and Subjective Well-Being: A Case-Based Comparative Cross-National Study

The most unique aspect of religiosity/spirituality (R/S), supernatural beliefs, and their relationship with SWB has hardly been examined. This study explores the relationship between six R/S supernatural beliefs and SWB, in a case-based comparative cross-national design including two religious and two secular nations. Data were obtained from the International Social Survey Programme (ISSP) Religion IV module from the religious countries of the USA (n = 1060) and Turkey (n = 1353) and the secular countries of Denmark (n = 1281) and Czech Republic (n = 1112). SWB was measured as happiness and self-rated health. Statistical analyses were performed using binary logistic regression models replicated across countries. Results indicated that the American sample showed no evidence of relationships between R/S and SWB outcomes capable of improving the model over demographic and service attendance covariates. In Turkey, some R/S beliefs were found to be statistically significantly related to SWB, with positive and negative associations with happiness. No associations were found in the secular countries. Findings were discussed in the light of previous research and interpreted from a terror management theory perspective.

Exploring the psychological and religious perspectives of cancer patients and their future financial planning: a Q-methodological approach

BACKGROUND

Cancer patients are often hesitant to talk about their mental health, religious beliefs regarding the disease, and financial issues that drain them physically and psychologically. But there is a need to break this taboo to understand the perceptions and behaviours of the patients. Previous studies identified many psychological factors that are bothering cancer patients. However, it still requires exploring new elements affecting their mental and physical health and introducing new coping strategies to address patients' concerns.

METHODS

The current study aims to identify cancer patients' perceived attitudes towards the severity of illness, understand their fears, tend towards religion to overcome the disease, and future financial planning by using a Q-methodological approach. Data were collected in three steps from January-June 2020, and 51 cancer patients participated in the final stage of Q-sorting.

RESULTS

The findings of the study are based on the principal component factor analysis that highlighted three essential factors: (1) feelings, (2) religious beliefs about the acceptance of death, and (3) their future personal and financial planning. Further, the analysis shows that the patients differ in their beliefs, causes and support that they received as a coping mechanism.

CONCLUSION

This study explains cancer patients' psychological discomfort and physical pain but cannot relate it to co-morbidities. Q methodology allows the contextualization of their thoughts and future planning in different sets, like acceptance of death, combating religion's help, and sharing experiences through various platforms. This study will help health professionals derive new coping strategies for treating patients and financial managers to design insurance policies that help them to share their financial burdens.

Fear of Punishment in Another World: a Follow-Up Examination of the Religious Beliefs About HIV/AIDS-A Decade of Progress?

This study compared 2000 and 2010 data on the religious beliefs about HIV/AIDS among those with HIV in a Deep South state. The percentage agreeing that HIV/AIDS is a punishment from God had not decreased in that decade. The literature on interventions to reduce religious stigma and increase church involvement in HIV/AIDS prevention was presented. The study concluded with a set of recommendations for future research.

The Relationship Between Observing Religious Beliefs and Suffering in Hemodialysis Patients

Chronic renal failure is an advanced and irreversible renal dysfunction. It is also one of the common health problems in the world. Therefore, the aim of this study was to investigate the relationship between observing religious beliefs and suffering in hemodialysis patients. This descriptive-correlational study was performed on 130 hemodialysis patients attending the hospitals of Gonbad Kavous city, Iran. Data collection tools included the temple observing religious beliefs questionnaire and Scholz's experience and perception of suffering questionnaire. The data after collected were entered into SPSS software version 16 to be analyzed using descriptive statistics. This study showed high level of belief in religious practices with the mean and standard deviation of 72.16 ± 11.36 and the level of suffering with 37.28 ± 6.94. Spearman's correlation coefficient showed a significant difference between observing religious beliefs and suffering (r = - 0.18, P = 0.03), so that with the increase in belief in religious practice, the level of patients' suffering decreased. Nurses are required to take the necessary interventions to improve the spiritual and religious dimension of patients.

Rules We Live by: How Religious Beliefs Relate to Compliance with Precautionary Measures Against COVID-19 in Tibetan Buddhists

The present studies investigated how particular religious beliefs shape compliance with preventive measures in adherents of Gelug and Nyingma schools of Tibetan Buddhism. In Study 1, Gelug and Nyingma monks were asked to report their compliance with various infection prevention measures surrounding COVID-19. Results showed that the former group showed higher compliance with public health guidelines than the latter. Extending beyond self-report measures, Study 2 added a behavioral outcome measure and observed the same effect. Together, our results provide the first empirical evidence that various Tibetan Buddhist traditions are related to different degrees of compliance with precautionary measures against COVID-19.

Does religious attitude affect organ donation and transplantation?

INTRODUCTION

While the reasons for opposition to organ donation and transplantation include several factors such as socioeconomc status, education and culture, religious belief has been reported to be the most important factor.

AIM

The aim of this study was to determine the effect of the religious attitude on organ donation and transplantation.

MATERIAL AND METHOD

The study universe of this descriptive and relational study comprised adults living in the city centre of Kahramanmaraş. To give 99% power and a significance level of α = 0.05, the sample was formed of 406 individuals who agreed to participate in the study between February and March 2021. The study data were collected using a Personal Information Form, the Religious Attitudes Scale, and the Organ Donation Attitude Scale. In the data analysis, descriptive statistics were stated as mean and standard deviation values, number, and percentage. Correlation and regression analyses were performed to determine the relationship between religious belief and attitude to organ donation and transplantation.

RESULTS

The study participants comprised 84% females, 76.82% were aged 18-28 years, 92.1% were university graduates and 71.7% were not working. Of the total participants, 86.0% stated that nobody close to them had undergone organ transplantation, 92.6% that nobody close to them was waiting for organ transplantation, 50.7% that they had received positive information from a religious perspective about organ donation, 82.0% that they had not sought information themselves about organ donation, 67.2% that they had received no education about organ transplantation, 46% that they found the education given sufficient, 66.7% that they knew about the organ and tissue donation system, and 49.0% that they thought official approval was not required for organ donation. As a result of the correlation and regression analyses, a statistically significant relationship was determined between religious attitude and the subdimension of fear of medical neglect in the the Organ Donation Attitude Scale (p < 0.05).

CONCLUSION

The results of this study demonstrated a relationship between religious attitudes and the attitude to organ transplantation. In the light of this result it can be recommended that a multidisciplinary team is established, including nurses and religious clerics, for the public to have correct information for the evaluation of organ transplantation from a religious perspective and to eliminate the concerns of society on this subject.

[Organ donation-Not only a responsibility of intensive care medicine]

Im Jahr 2019 starben in Deutschland 756 Menschen, während sie auf der Warteliste für ein Spenderorgan standen. Sowohl im Eurotransplant-Verbund als auch weltweit gehört Deutschland mit 10,8 Organspendern/Mio. Einwohner im Jahr 2019 zur Schlussgruppe. Sämtliche politischen Versuche, die Spenderzahlen zu steigern, scheinen bislang ohne Effekt geblieben zu sein. Darüber hinaus hat die durch das „severe acute respiratory syndrome coronavirus 2“ (SARS-CoV-2) ausgelöste Pandemie zum weiteren Rückgang der Spenderzahlen geführt. Der Intensivmedizinerin kommt im Prozess der Erkennung möglicher Spender sowie als erste Ansprechpartnerin für die Angehörigen eine zentrale Rolle zu. Jedoch existieren nicht nur in den gesellschaftlichen und medialen Diskussionen um das Thema Organspende viele Unklarheiten, sondern auch bei den intensivmedizinisch tätigen Ärzten. Viele Annahmen und Hypothesen, die mit den niedrigen Spenderzahlen in einen Zusammenhang gebracht werden, lassen sich wissenschaftlich jedoch nicht belegen und sollen in diesem Beitrag diskutiert werden.

Religiosity and prevalence of suicide, psychiatric disorders and psychotic symptoms in the French general population

We aimed to examine the association between religious beliefs and observance and the prevalence of psychiatric disorders, psychotic symptoms and history of suicide attempts in the French general population. The cross-sectional survey interviewed 38,694 subjects between 1999 and 2003, using the MINI. Current religious beliefs and observance were identified by means of two questions: "are you a believer?" and "are you religiously observant?". We studied the association between religiosity and psychiatric outcomes using a multivariable logistic regression model adjusted for sociodemographic characteristics, including migrant status. Religious beliefs were positively associated with psychotic symptoms and disorders [OR = 1.37, 95% CI (1.30-1.45) and OR = 1.38, 95% CI (1.20-1.58)], unipolar depressive disorder [OR = 1.15, 95% CI (1.06-1.23)] and generalized anxiety disorder [OR = 1.13, 95% CI (1.06-1.21)], but negatively associated with bipolar disorder [OR = 0.83, 95% CI (0.69-0.98)], alcohol use disorders [OR = 0.69, 95% CI (0.62-0.77)], substance use disorders [OR = 0.60, 95% CI (0.52-0.69)] and suicide attempts [OR = 0.90, 95% CI (0.82-0.99)]. Religious observance was positively associated with psychotic symptoms and disorders [OR = 1.38, 95% CI (1.20-1.58) and OR = 1.25, 95% CI (1.07-1.45)], but negatively associated with social anxiety disorder [OR = 0.87, 95% CI (0.76-0.99)], alcohol use disorders [OR = 0.60, 95% CI (0.51-0.70)], substance use disorders [OR = 0.48, 95% CI (0.38-0.60)] and suicide attempts [OR = 0.80, 95% CI (0.70-0.90)]. Among believers, religious observance was not associated with psychotic outcomes. Religiosity appears to be a complex and bidirectional determinant of psychiatric symptoms and disorders. In this respect, religiosity should be more thoroughly assessed in epidemiological psychiatric studies, as well as in clinical practice.

Injustice Through Cultural Lens: A Pilot Qualitative Exploration of Pain-Related Injustice Appraisals Among Arab-Americans with Chronic Low Back Pain

The current qualitative study sought to obtain an in-depth understanding of how Arab-Americans conceptualize perceived injustice concerning their chronic low back pain (CLBP) by reflecting on the Injustice Experience Questionnaire (IEQ). Twelve Arab-American adults with CLBP were recruited from a metropolitan area in Alabama using a purposive sampling technique. Participants took part in individual, face-to-face, semi-structured interviews reflecting on each statement from the IEQ. Descriptive data analysis was generated for demographic and pain variables. Directed content analysis was conducted to identify themes and sub-themes. 'Blame and unfairness' and 'severity and irreparability of loss,' the 2 established theoretical factors comprising pain-related injustice appraisal were used as predominant themes. Acceptance emerged as an inductive theme with the following sub-themes: positive appraisal and resilience, attempts to reduce pain, religious values and fate, and belief that everything happening for a reason. The influence of religion was noted across all themes. The current pilot findings suggest that Arabic culture, heavily infused with Islamic beliefs, influences how Arab-Americans conceptualize pain-related injustice appraisals. Additional exploration of the cultural appropriateness of the IEQ among individuals of Arab background is needed to further elaborate on the subject of faith and religious belief suggested by the current study. Perspective: Although the study findings largely reflected established injustice literature constructs, several emergent themes regarding pain-related injustice appraisal were influenced by the participants' culture and religious beliefs. These findings may indicate that specific psychotherapeutic approaches that have been proven effective among some groups may not function similarly in other populations.

Perspectives from Highly Religious Families on Boundaries and Rules About Sex

We investigated the intersection of religion and boundaries placed around sex using qualitative data from 198 highly religious Muslim, Christian, and Jewish families. Coding performed by two researchers resulted in six core themes that provide insight into the connection between these two domains. Frequency counts of the core themes, participant quotes, and implications are presented-including the benefits of practitioners inquiring into how clients' faith affects sexual behavior and scripts, how fidelity and vows might serve a protective function for the relationships of highly religious couples, and how religion may empower women in terms of sexual boundary setting.

Social and religious attitudes of Jordanian parents toward children born with orofacial clefts

BACKGROUND AND GOALS

Parental attitudes towards orofacial clefts (OFC) can be influenced by culture. Interestingly, there are no studies up to date examined parental attitudes towards these congenital anomalies in Jordan. The objectives of this study were to 1) explore the social and religious attitudes of Jordanian parents toward their children born with OFCs, and 2) determine the predictors of social and religious beliefs and behaviors.

METHODS AND SETTINGS

A descriptive study conducted at a tertiary care teaching hospital. Hundred and fifty-three parents participated in the study. All the participants completed the questionnaire were the biological either father or mother; (61) and (92) respectively. The patients with OFC were 95 males and 58 females ranged in age from 0.1 to 20 years (M = 8.2 years, SD = 6.4). The prevalence of OFC was characterized by 40 CL, 24 CP and 89 CLP. Patients' gender and age, residence, other family incidences, and receiving health education about the cleft were the independent variables used in the binary regression to predict the social and religious beliefs.

RESULTS

The majority of the parental responses denied any social negativity in regard to the ability of their children to establish friendships, being hidden from the public, facing social difficulties. However, substantial parental concerns were found in regard to teasing and bullying (102 = 76.8%; p < 0.0001). No negative religious beliefs were observed. None of the independent variables showed significant relationships with the social beliefs except for "receiving health education about the cleft" which predicted the possibility of encountering "social difficulties" (B = 2.9; CI 3.2-100.5; p < 0.001; OR = 18.1). Regression model showed that parent with no education tended to hide the child (2.0%; St. Res = 3.4). Difficulty making friends was related to cleft lip type (Chi² = 6.05; p < 0.05). Believing the deformity is because of an evil spirit" was related to cleft lip type (Chi² = 6.6; p < 0.04).

CONCLUSIONS

Irrespective to particular negative viewpoints observed among the parents towards OFCs, the majority of families tend to have positive social and religious beliefs. These affirmative constructs towards the cleft deformity may reflect positively on the provision of health care services. The establishment of an in depth family counseling and health education routine programs concerning the attributes of OFCs at a wider scale to maintain the integrity of parents' beliefs of the OFC deformity may be warranted.

Faith-Based Medical Neglect: for Providers and Policymakers

A substantial minority of Americans have religious beliefs against one or more medical treatments. Some groups promote exclusive reliance on prayer and ritual for healing nearly all diseases. Jehovah's Witnesses oppose blood transfusions. Hundreds of thousands of schoolchildren have religious or conscientious exemptions from immunizations. Such exemptions have led to personal medical risk, decreases in herd immunity, and outbreaks of preventable disease. Though First Amendment protections for religious freedom do not include a right to neglect a child, many states have enacted laws allowing religious objectors to withhold preventive, screening, and, in some states, therapeutic medical care from children. Religious exemptions from child health and safety laws should be repealed so that children have equal rights to medical care.

Investigating the Relationship between Religious Beliefs with Care Burden, Stress, Anxiety, and Depression in Caregivers of Patients with Spinal Cord Injuries

Spinal cord injury (SCI) is one of the most severe diseases associated with the central nervous system of the individuals, which can lead to disability in the patient. The aim of the present study was to determine the relationship between religious beliefs with CG, depression, anxiety and stress (DAS) in caregivers of patients with SCI in the city of Ilam, Iran. This is a descriptive-analytic article, and the study population were caregivers of patients with SCI. A sample size of 150 patients was selected according to previous studies. The questionnaires used for data collection included Religious Coping Questionnaire (RC), Caregiver Questionnaire (CG), and Depression, Anxiety and Stress Scale-21 (DASS-21) Items. In this study, caregivers of patients with SCI were included in the study using convenience sampling method in Ilam city. The researchers identified patient caregivers who met the inclusion criteria. The research objectives were described for caregivers, and the questioners were initiated if caregivers were willing to participate in the study. Literate caregivers completed questionnaires through interviews, and trained questioners completed for illiterate caregivers in the same way (interviewing). Data were analyzed using spss 16 statistical software, and descriptive and analytical methods were used for statistical analysis. According to the findings, the mean (SD) of RC is 18.41 (2.73), negative RC is 7.05 (2.06), positive RC is 11.36 (1.89), stress is 10.78 (6.27), anxiety is 10.12 (5.58), depression is 10.50 (3.08), and CG is 78.16 (27.09). There is a significant relationship between RC levels with stress (P = 0.000, F = 40.565), anxiety (P = 0.000, F = 45.300), and CG (P = 0.000, F = 37.332), but there was no relationship between the RC level with depression status (P = 0.42, F = 0.634). Considering that religion can affect the level of CG, stress, and anxiety of the caregivers of the patients, it is suggested to provide necessary conditions to improve the health status of caregivers of patients with SCI by improving the religion status in patients and performing appropriate interventions in this regard.

Perceptions and Health-Seeking Behaviour for Mental Illness Among Syrian Refugees and Lebanese Community Members in Wadi Khaled, North Lebanon: A Qualitative Study

This is a qualitative exploration of the perceptions of mental health (MH) and their influence on health-seeking behaviour among Syrian refugees and the Lebanese population in Wadi Khaled, a rural area of Lebanon bordering Syria. Eight focus group discussions and eight key informant interviews were conducted with male and female Syrian refugees and Lebanese community members from March to April 2018. MH illness was associated with stigma, shame and fear among both populations. Beliefs surrounding mental illness were strongly linked to religious beliefs, including Jinn. Religious healers were considered the first line of help for people with mental illnesses, and were perceived as culturally acceptable and less stigmatizing than MH professionals. It is essential for MH professionals to build trust with the communities in which they work. Collaboration with religious healers is key to identifying MH symptoms and creating referral pathways to MH professionals in this context.

Attitudes, knowledge levels and behaviors of Islamic religious officials about organ donation in Turkey: National survey study

BACKGROUND

The most important factors affecting the decision of organ donation are socioeconomic, educational, cultural, and religious factors.

AIM

To evaluate Islamic religious officials’ attitudes and behaviors toward and level of knowledge on organ donation and transplantation.

METHODS

This study surveyed 2350 Islamic religious officials in Turkey. To ensure a representative sample, we used and modified the Nomenclature of Territorial Units for Statistics. Based on the Nomenclature of Territorial Units for Statistics-II, Turkey was divided into 26 regions. The number of Islamic religious officials in each city and town in each of the 26 regions was proportionate to the population. A stratified sampling method based on demographic factors, such as age, marital status, and educational level, was used. Data were collected by PRP Research and Consultancy Company using computer-assisted personal interviewing.

RESULTS

Of the 2350 religious officials surveyed, 59.9% were in the age group of 35-54 years; 84.7% had either a bachelor’s or a master’s degree; 99.7% never donated an organ; and 75.4% were not considering donating in the future. About 22% of the religious officials said religious belief was their reason for not donating; 45.3% did not indicate any reason. Although 41.5% of participants considered cadaveric organ donation as the best source of organ transplantation, 36.3% deemed living donor transplantation as the best option. Meanwhile, 52.9% of participants considered donating an organ from a brain dead relative in case they were asked for permission; 80.1% considered donating to a relative, if necessary; 81.6% considered undergoing organ transplantation, if necessary. About 83.7% of participants deemed organ donation as a proper human behavior; 60.5% believed that it is allowed by Islam; 55% said they preach for organ donation at their mosque; and 41.1% said their views of organ donation were influenced by their leaders in society.

CONCLUSION

Religious officials are unsure whether or not organ donation is respectful of their religious belief, but they consider donating an organ if a relative need to undergo organ transplantation.

The Effect of Religious Beliefs on the Publication Productivity of Countries in Circumcision: A Comprehensive Bibliometric View

Circumcision is one of the most common surgical operations in newborns, babies, and children due to cultural, religious, and medical reasons. Religious beliefs are known to have an important role in circumcision. Although bibliometric analyses have been performed about several topics with a lot of publications in literature, no studies in the literature were found to focus on male circumcision. This study aims to make a comprehensive bibliometric analysis of circumcision and investigate the relationship between publication productivity and religious beliefs of the countries. Web of Science was utilized to obtain the documents needed for bibliometric analyses. "Circumcision" keyword was used for search. The search included studies published between 1980 and 2018. The literature review indicated that there were 3694 publications about circumcision published between 1980 and 2018. Of these publications, 1770 (47.9%) were articles. This study provided a bibliometric summary of 1770 articles. The top five active countries about circumcision were the USA, England, South Africa, Turkey, and Kenya. The present study found that the religious beliefs of a country were directly related to publication productivity about circumcision. The top-cited study was the article entitled "Male circumcision for HIV prevention in young men in Kisumu, Kenya: a randomized controlled trial" written by Bailey et al. and published in the journal of Lancet. The keyword analysis results showed that HIV was the top keyword used in all articles about circumcision. This study is believed to help researchers interested in circumcision topic to access a summary of the literature, see contemporary and more important topics, and discover new ideas about the issue.

Religiosity is associated with less prediction of the typical: An event-related brain potential study

Why are some people more religious than others? According to one hypothesis, people who strongly seek definitive explanations for situations with incomplete information are more likely to be religious. According to a different hypothesis, individuals with smaller "prediction error" responses to unexpected stimuli are more likely to discount evidence contradicting religious beliefs, predisposing them to maintain such beliefs. We sought neurophysiological evidence for these hypotheses using the N400 event-related potential (ERP), which is smaller to more contextually expected stimuli, reflecting prediction of probable completions for meaningful situations. We recorded ERPs from participants viewing category definitions followed by high-typicality category exemplar (HTE), low-typicality exemplar (LTE), or non-exemplar (NE) words. As expected, N400s were largest for NEs, intermediate for LTEs, and smallest for HTEs. Religiosity correlated with smaller N400 amplitude differences between HTEs and both LTEs and NEs. Less strong prediction of probable stimuli based on prior information may predispose to religiosity.

Perinatal care experiences of Muslim women in Northwestern Ontario, Canada: A qualitative study

PROBLEM AND BACKGROUND

Although the number of Muslim women in Canada and northwestern Ontario (NWO) is increasing, few studies have focused on their experiences of perinatal health care. Extant research has highlighted discrimination and care that lacks respect for cultural and religious norms. These factors may limit access to health services and increase unfavorable maternal and child health outcomes.

AIM

To explore the perinatal health care experiences of Muslim women in NWO.

METHODS

A qualitative, descriptive study used purposive and snowball sampling to recruit a sample of 19 Muslim mothers. Ssemistructured interviews were conducted, audio recorded, transcribed verbatim, and analyzed thematically.

FINDINGS

The mothers' experiences were categorized into four themes: women's choices and preferences of health care providers (HCPs); attitudes toward prenatal classes and education; husbands' involvement and support in the birthing process; and challenges to optimal care.

DISCUSSION AND CONCLUSION

The findings show that NWO Muslim women's experiences were generally positive and their care choices and preferences were shaped by their religious beliefs and cultural practices. Factors that enhanced their experiences were HCPs' awareness of and respect for the women's religious and cultural beliefs and practices. However, the women lacked personal knowledge of a range of care options and services. Respecting Muslim women's religious and cultural beliefs and practices will enhance their experience of care. Equity in access to quality services, care, and outcomes can be further enhanced if Muslim women are informed about the range of care options and services as early in their pregnancies as possible.

Effectiveness of Religious-Spiritual Group Therapy on Spiritual Health and Quality of Life in Methadone-treated Patients: A Randomized Clinical Trial

Background

Spirituality is one of the most important factors that can contribute to the recovery of substance use disorder (SUD). The objective of this study is to evaluate the efficacy of the religious-spiritual group therapy on the spiritual health and the quality of life in methadone-treated patients.

Methods

This study was carried out in Qom City, Iran, in 2018. 72 methadone-treated patients were randomly selected and assigned in two groups: the experimental group (which received religious-spiritual therapy) and control group (which received no treatment). At the beginning of the study (pre-test), eight weeks after the start of the study (post-test), and three months after the start of the study (follow-up test), all participants completed the World Health Organization Quality of Life-BREF (WHOQOL-BREF) questionnaire and the Spiritual Well-Being Scale (SWBS). Participants in the experimental group received 8 sessions (90 minutes for each session) of spiritual and religious training, while the control group received no religious-spiritual intervention; it just was trained with general information on addiction. Data were analyzed using SPSS software and descriptive and inferential statistics methods.

Findings

The results of repeated measures analysis of variance (ANOVA) showed that there was no significant difference between the intervention and control groups in the pretest, but religious-spiritual training significantly increased spiritual health and the patients' quality of life (P < 0.001).

Conclusion

Religious-spiritual education can improve the quality of life and spiritual well-being in methadone-treated patients. The findings suggest that religious -spiritual education can be considered as an inexpensive, accessible, useful, and effective treatment for SUD treatment.

Religious beliefs and well-being and distress in congestive heart failure patients

Religiousness (typically assessed as service attendance) is often associated with well-being and psychological distress in persons with life-threatening illnesses, but little of this work has focused explicitly on religious beliefs. We examined the longitudinal relationships of religious beliefs (i.e., in God and in the afterlife) with well-being and distress (assessed 6 months later) in a sample of patients with congestive heart failure, a chronic and progressive disease. After controlling for religious service attendance, belief in God was associated with negative affect and spiritual well-being, while belief in the afterlife was associated with physical health, post-traumatic depreciation, and spiritual well-being. However, after controlling for baseline values of well-being or distress, religious beliefs were not associated with nearly all well-being or distress outcomes at follow-up. Over the 6-month duration of the study, participants increased in belief in afterlife but decreased in their belief in God. Increases in religious beliefs across time were associated with higher levels of distress. These results suggest that religious beliefs are neither positively nor negatively associated with well-being and distress independent of religious attendance among seriously ill patients with CHF. Based on these findings, healthcare providers are encouraged to assess religious belief change at the individual level to better understand and inform spiritual care for patients with late-stage CHF.

Cross-Cultural Differences in the Influences of Spiritual and Religious Tendencies on Beliefs in Genetic Determinism and Family Health History Communication: A Teleological Approach

Adopting a teleological approach, this study investigates how beliefs in genetic determinism, intentional spirituality, and religious tendencies are associated with family health history (FHH) communication among European American, Chinese, and Korean college students. The results indicate that intentional spirituality was negatively associated with beliefs in genetic determinism and FHH communication, while beliefs in genetic determinism were positively associated with FHH communication. Intrinsic and extrinsic religiosity and paranormal beliefs showed interesting dynamics with beliefs in genetic determinism and FHH communication. An interaction effect regarding cultural identity, beliefs in genetic determinism, and FHH communication was likewise found. The findings have meaningful implications for future studies about religious influences on health behaviors.

The Embodied God: Core Intuitions About Person Physicality Coexist and Interfere With Acquired Christian Beliefs About God, the Holy Spirit, and Jesus

Why are disembodied extraordinary beings like gods and spirits prevalent in past and present theologies? Under the intuitive Cartesian dualism hypothesis, this is because it is natural to conceptualize of minds as separate from bodies; under the counterintuitiveness hypothesis, this is because beliefs in minds without bodies are unnatural-such beliefs violate core knowledge intuitions about person physicality and consequently have a social transmission advantage. We report on a critical test of these contrasting hypotheses. Prior research found that among adult Christian religious adherents, intuitions about person psychology coexist and interfere with theological conceptualizations of God (e.g., infallibility). Here, we use a sentence verification paradigm where participants are asked to evaluate as true or false statements on which core knowledge intuitions about person physicality and psychology and Christian theology about God are inconsistent (true on one and false on the other) versus consistent (both true or both false). We find, as predicted by the counterintuitiveness hypothesis but not the Cartesian dualism hypothesis, that Christian religious adherents show worse performance (lower accuracy and slower response time) on statements where Christian theological doctrines about God's physicality (e.g., incorporeality, omnipresence) conflict with intuitions about person physicality. We find these effects for other extraordinary beings in Christianity-the Holy Spirit and Jesus-but not for an ordinary being (priest). We conclude that it is unintuitive to conceptualize extraordinary beings as disembodied, and that this, rather than inherent Cartesian dualism, may explain the prevalence of beliefs in such beings.

Relationship Between Care Burden and Religious Beliefs Among Family Caregivers of Mentally Ill Patients

Families are considered as primary sources of care for individuals suffering from mental disorders. However, one of the major stresses in families is the infliction of a family member with mental illnesses causing dysfunction in health dimensions or generally their quality of life. Currently, most experts believe that religion can affect physical health and other aspects of human life. So, the aim of this study was to investigate "the relationship between care burden and religious beliefs among family caregivers of mentally ill patients." This cross-sectional study was carried out in Iran on 152 families with mentally ill patients who were hospitalized in psychiatric wards. The sampling method was nonprobability and consecutive sampling method. The data collection instruments included a demographic characteristic questionnaire, Religious Beliefs, and Zarit Care Burden Questionnaires. The mean score for care burden was 30.99 (SD = 16.45). 5.9% of the participants reported a low level, and 39.5% experienced a moderate level of care burden. Moreover, the mean score for religious beliefs was 115.5 (SD = 13.49), and majority of the participants (70.4%) were endowed with strong religious beliefs. There were no significant associations between care burden and intensity of religious beliefs among the study samples (P = 0.483). Considering the results of this study indicating experience of moderate-to-high levels of care burden in families with mentally ill patients, it is recommended to consider such families and their religious beliefs as contributing factors in coping with challenges of mental disorders.

The Relationship between Extrinsic and Intrinsic Religious Orientation with Perceived Stress and Cigarette Addiction among University Students

Background

Psychological stress is associated with unhealthy lifestyles, including smoking. Moreover, religious beliefs can play a significant role in relieving mental disorders such as anxiety and stress. Due to the frequent exposure of medical students to stressful situations, this study was conducted with the aim to investigate the relationship of internal and external religious orientation with perceived stress and nicotine dependence.

Methods

This correlational study was carried out on medical students of Kerman University of Medical Sciences, Kerman, Iran, in 2015. The sample size was determined to be 224 individuals using the Morgan table. The participants were selected using stratified random ýsampling. The data collection tools consisted of a demographic information form, the Religious Orientation Scale (ROS) (Allport and Ross), the Perceived Stress Scale (PSS-14), and the Fagerstrom Test for Nicotine Dependence (FTND). Data were analyzed using multiple regression analysis, analysis of variance (ANOVA), Pearson correlation coefficient, and t-test in SPSS software.

Findings

The findings of the study showed that internal religious orientation had a significant negative relationship with perceived stress and nicotine dependence; however, no significant relationship was observed between external religious orientation and these variables.

Conclusion

Based on the results of the study, it can be concluded that the religious beliefs of individuals have a preventive role in perceived stress and nicotine dependence.

Is Minority Stress in the Eye of the Beholder? A Test of Minority Stress Theory with Christians

Studies using minority stress theory have focused on the experiences of numerical and social power minorities, though majority individuals may also perceive themselves to be minorities. We explored minority stress theory among a sample of members of a numerically and socially dominant group: Christians in the USA. Perceiving oneself to be a member of a minority as a Christian was associated with stress indirectly via perceived experiences of faith-based discrimination (i.e., harassment due to being Christian). Being more open about one's religion moderated the relationship between experiences of faith-based discrimination and stress, such that those who were open about their faith reported a stronger relationship between experiences of faith-based discrimination and stress. These findings indicate that perceptions of minority status are important to understanding stress and have implications for minority/majority dialogues.

A Culturally Sensitive Approach to the Relationships between Identity Formation and Religious Beliefs in Youth

Youth encounter issues of religion in the process of identity formation. However, most prior studies have focused on Christian youth in Western counties. This study examined the relationship between identity formation and religious beliefs in the Eastern national context where Buddhism and non-institutional folk religions are prevalent. Participants were 969 Japanese youth (51.3% female; M_age = 20.1). Both literal and symbolic religious beliefs were included and both a variable- and person-oriented approach were used based on the three-factor identity model. The results from the variable-oriented approach (i.e., identity processes) demonstrated that identity commitment was positively associated with literal religious beliefs, whereas reconsideration of commitment was positively associated with both literal and symbolic religious beliefs. Findings from the person-oriented approach (i.e., identity statuses) confirmed these results. Overall, this study highlights the importance of religious beliefs in the process of identity formation among youth in an Eastern national context.

Representational coexistence in the God concept: Core knowledge intuitions of God as a person are not revised by Christian theology despite lifelong experience

Previous research has shown that in the minds of young adult religious adherents, acquired theology about the extraordinary characteristics of God (e.g., omniscience) coexists with, rather than replaces, an initial concept of God formed by co-option of the person concept. We tested the hypothesis that representational coexistence holds even after extensive experience with Christian theology, as indexed by age. Christian religious adherents ranging in age from 18 to 87 years were asked to evaluate as true or false statements on which core knowledge intuitions about persons and Christian theology about God were consistent (both true or both false) or inconsistent (true on one and false on the other). Results showed, across adulthood, more theological errors in evaluating inconsistent versus consistent statements. Older adults also exhibited slower response times to inconsistent versus consistent statements. These findings show that despite extensive experience, indeed a lifetime of experience for some participants, the Christian theological God concept does not separate from the initial person concept from which it is formed. In fact, behavioral signatures of representational coexistence were not attenuated by experience. We discuss the broader implications of these findings to the acquisition of evolutionarily new concepts.

Explanatory Models of Illness, Help Seeking Behaviours and Related Factors in Patients with Schizophrenia: A Comparative Study from Two Different Provinces of Turkey

This study aims to identify the help seeking behaviours of patients from two geographically distinct provinces of Turkey. A questionnaire about sociodemographic characteristics and help seeking ways was applied to 49 schizophrenia patients from Van, 99 from Ankara. The ratio of patients seeking psychiatric help at the beginning of their illness was 76% in Ankara, the capital city, in contrast to 54% in Van (p = 0.01). Twenty-two percent of patients from Ankara and 69% from Van reported that non-psychiatric help seeking was the choice of their families (p < 0.001). Thirty-five percent of all patients sought religious support when their symptoms started. Patients with lower education levels sought more religious help (p = 0.002). Help seeking behaviours show regional variations. Religious help seeking behaviour is a major way of dealing with the illness. Psychoeducation is a crucial need both for patients and families.

Religious beliefs buffer the impact of depression on suicide ideation

Depression and suicide ideation co-occur regularly. The present study investigated whether religious beliefs, i.e. trust in higher guidance, buffers the association between depression and suicide ideation. A total of 427 participants (n = 93 inpatients, n = 334 online sample) completed measures of suicide ideation, trust in higher guidance, and depression. Trust in higher guidance moderated the impact of depression on suicide ideation. Trust in higher guidance seems to confer resilience and should be taken into account when assessing individuals for suicide risk.

The implications of ritual practices and ritual plant uses on nature conservation: a case study among the Naxi in Yunnan Province, Southwest China

BACKGROUND

Conservation of biodiversity is primary important of today's critically vulnerable environment. Efficient conservation can be possible only with the long-term participation and understanding of the communities. Ritual beliefs of the indigenous people are one of the important tools to understand the local communities and aid the nature conservation. In this paper, we documented contemporary ritual practices and ritual plant uses among the Naxi people and discussed the importance of traditional knowledge on ritual practice in the conservation of plants in the mountains presenting a case study of the Dongba culture.

METHODS

This study was carried out from July in 2013 to July in 2014. To document and analyze the present state of the ritual plant used by the Naxi people we conducted an ethnobotanical survey. We interviewed local people including Dongba priests using the semi-structured questionnaire. During the field study, we participated in the local religious activities to witness the use of different plants in ritual activities of the Naxi people. We interviewed twenty-two key informants and eleven of them were male. All the specimens of documented species were collected and deposited at the herbarium of Kunming Institute of Botany.

RESULTS

The survey results revealed the Naxi people possessed sound knowledge of the traditional ritual plants and great diversity of plants used in many of Naxi rituals and festivals. From the survey, we documented 32 ritual plant species belonging to 24 genera of 17 families used in various ritual activities. The ritual plants were grouped into two categories, namely those burned as incense, and those used for decoration. The incense plants like Olea europaea subsp. cuspidata and Pistacia weinmanniifolia were probably promising natural aromatic resource. Plants of genus Quercus were the most frequently used species. The places for ritual activities were diverse, such as the incense burners inside and outside the house and sacred trees at the Baishuitai. Local people except the young generation had an abundant of traditional knowledge.

CONCLUSIONS

Our study shows the live ritual activities and the beliefs of the residents are keeping the plant diversity and the entire forest preserved as sacred mountains. Our study emphasizes traditional belief and an alternative view of conservation that is not led mainly by governmental policies, as local practices and ritual plants uses play as constant reminders to the Naxi on nature conservation. However, further research is recommended for in-depth understanding the role of traditional belief in biodiversity conservation.

The association of personal importance of religion and religious service attendance with suicidal ideation by age group in the National Survey on Drug Use and Health

Religiosity has been shown to be inversely associated with suicidal ideation, but few studies have examined associations by age group. This study aimed to examine the association between religiosity with suicidal ideation by age group. This study used a large nationally representative sample of 260,816 study participants from the National Survey on Drug Use and Health. Religiosity was defined as self-reported importance of religious beliefs and frequency of religious service attendance. The association between religiosity and suicidal ideation was assessed by multivariable logistic regression analysis stratified by age group (18-25, 26-34, 35-49, 50-64, 65 or older). The importance of religious beliefs was inversely associated with suicidal ideation in all age groups. The association was the strongest in people aged 65 or older, followed by people aged 18-25. Religious service attendance was also inversely associated with suicidal ideation in people aged 65 or more when attendance was more than 25 times per year. These findings may be helpful to understand age in relation to the relationship between religiosity and suicidal ideation. Particular attention to religiosity among older adults as a protective factor for suicidal ideation may be helpful in clinical settings.

Biological and cognitive underpinnings of religious fundamentalism

Beliefs profoundly affect people's lives, but their cognitive and neural pathways are poorly understood. Although previous research has identified the ventromedial prefrontal cortex (vmPFC) as critical to representing religious beliefs, the means by which vmPFC enables religious belief is uncertain. We hypothesized that the vmPFC represents diverse religious beliefs and that a vmPFC lesion would be associated with religious fundamentalism, or the narrowing of religious beliefs. To test this prediction, we assessed religious adherence with a widely-used religious fundamentalism scale in a large sample of 119 patients with penetrating traumatic brain injury (pTBI). If the vmPFC is crucial to modulating diverse personal religious beliefs, we predicted that pTBI patients with lesions to the vmPFC would exhibit greater fundamentalism, and that this would be modulated by cognitive flexibility and trait openness. Instead, we found that participants with dorsolateral prefrontal cortex (dlPFC) lesions have fundamentalist beliefs similar to patients with vmPFC lesions and that the effect of a dlPFC lesion on fundamentalism was significantly mediated by decreased cognitive flexibility and openness. These findings indicate that cognitive flexibility and openness are necessary for flexible and adaptive religious commitment, and that such diversity of religious thought is dependent on dlPFC functionality.

Can Religious Beliefs be a Protective Factor for Suicidal Behavior? A Decision Tree Analysis in a Mid-Sized City in Iran, 2013

This study aimed to assess using tree-based models the impact of different dimensions of religion and other risk factors on suicide attempts in the Islamic Republic of Iran. Three hundred patients who attempted suicide and 300 age- and sex-matched patient attendants with other types of disease who referred to Kerman Afzalipour Hospital were recruited for this study following a convenience sampling. Religiosity was assessed by the Duke University Religion Index. A tree-based model was constructed using the Gini Index as the homogeneity criterion. A complementary discrimination analysis was also applied. Variables contributing to the construction of the tree were stressful life events, mental disorder, family support, and religious belief. Strong religious belief was a protective factor for those with a low number of stressful life events and those with a high mental disorder score; 72 % of those who formed these two groups had not attempted suicide. Moreover, 63 % of those with a high number of stressful life events, strong family support, strong problem-solving skills, and a low mental disorder score were less likely to attempt suicide. The significance of four other variables, GHQ, problem-coping skills, friend support, and neuroticism, was revealed in the discrimination analysis. Religious beliefs seem to be an independent factor that can predict risk for suicidal behavior. Based on the decision tree, religious beliefs among people with a high number of stressful life events might not be a dissuading factor. Such subjects need more family support and problem-solving skills.

Religious Beliefs Against Smoking Among Black and White Urban Youth

This study explores the relation of religiosity to cigarette smoking in a sample of 4776 Black versus White adolescents. Findings show that Black adolescents have significantly stronger religious beliefs against smoking than do White students. Further, teens with strong or very strong religious beliefs are less likely to have smoked. The protective effect of religious beliefs against smoking was stronger for Whites than for Blacks. These findings suggest that efforts in the Black religious community to prevent cigarette smoking have been somewhat successful. Similar efforts in the White community might help stem the tide of tobacco use among White teens.

Core Intuitions About Persons Coexist and Interfere With Acquired Christian Beliefs About God

This study tested the hypothesis that in the minds of adult religious adherents, acquired beliefs about the extraordinary characteristics of God coexist with, rather than replace, an initial representation of God formed by co-option of the evolved person concept. In three experiments, Christian religious adherents were asked to evaluate a series of statements for which core intuitions about persons and acquired Christian beliefs about God were consistent (i.e., true according to both [e.g., "God has beliefs that are true"] or false according to both [e.g., "All beliefs God has are false"]) or inconsistent (i.e., true on intuition but false theologically [e.g., "God has beliefs that are false"] or false on intuition but true theologically [e.g., "All beliefs God has are true"]). Participants were less accurate and slower to respond to inconsistent versus consistent statements, suggesting that the core intuitions both coexisted alongside and interfered with the acquired beliefs (Experiments 1 and 2). In Experiment 2 when responding under time pressure participants were disproportionately more likely to make errors on inconsistent versus consistent statements than when responding with no time pressure, suggesting that the resolution of interference requires cognitive resources the functioning of which decreases under cognitive load. In Experiment 3 a plausible alternative interpretation of these findings was ruled out by demonstrating that the response accuracy and time differences on consistent versus inconsistent statements occur for God-a supernatural religious entity-but not for a natural religious entity (a priest).

Experiences and explanations of mental ill health in a group of devout Christians from the ethnic majority population in secular Sweden: a qualitative study

OBJECTIVE

To explore existential meaning-making in an ethnic-majority subgroup with mental ill health and to increase knowledge about the importance of gaining access to such information in mental healthcare.

DESIGN

Qualitative study using in-depth interviews and systematic text condensation analysis.

PARTICIPANTS

17 devote Christians with an ethnic-Swedish background, 12 women and 5 men, 30-73 years old, from different congregations across Sweden, having sought medical care for mental ill health of any kind.

SETTING

The secular Swedish society.

RESULTS

A living, although asymmetric, relationship with God often was seen as the most important relationship, giving hope and support when ill, but creating feelings of abandonment and fear if perceived as threatened. Symptoms were interpreted through an existential framework influenced by their view of God. A perceived judging God increased feelings of guilt, sinfulness and shame. A perceived merciful God soothed symptoms and promoted recovery. Existential consequences, such as being unable to pray or participate in congregational rituals, caused feelings of 'spiritual homelessness'. Participants gave biopsychosocial explanations of their mental ill health, consonant with and sometimes painfully conflicting with existential explanations, such as being attacked by demons. Three different patterns of interaction among biopsychosocial and existential dimensions in their explanatory systems of illness causation were identified: (a) comprehensive thinking and consensus; (b) division and parallel functions and (c) division and competitive functions.

CONCLUSIONS

Prevailing medical models for understanding mental ill health do not include the individual's existential experiences, which are important for identifying risk and protective factors as well as possible resources for recovery. The various expressions of existential meaning-making identified in this devout religious subgroup illustrate that existential information cannot be generalised, even within a small, seemingly homogenous group. The three identified patterns of interactions formed a typology that may be of use in clinical settings.

Intensive Care Unit Physician's Attitudes on Do Not Resuscitate Order in Palestine

Background:

There is some ambiguity concerning the do-not-resuscitate (DNR) orders in the Arabic world. DNR is an order written by a doctor, approved by the patient or patient surrogate, which instructs health care providers to not do CPR when cardiac or respiratory arrest occurs. Therefore, this research study investigated the attitudes of Intensive Care Unit physicians and nurses on DNR order in Palestine.

Materials and Methods:

A total of 123 males and females from four different hospitals voluntarily participated in this study by signing a consent form; which was approved by the Ethical Committee at Birzeit University and the Ministry of Health. A non-experimental, quantitative, descriptive, and co-relational method was used, the data collection was done by a three page form consisting of the consent form, demographical data, and 24 item-based questionnaire based on a 5-point-Likert scale from strongly agree (score 1) to strongly disagree (score 5).

Results:

The Statistical Package for Social Sciences (SPSS) software program version 17.0 was used to analyze the data. Finding showed no significant relationship between culture and opinion regarding the DNR order, but religion did. There was statistical significance difference between the physicians’ and nurses’ religious beliefs, but there was no correlation. Moreover, a total of 79 (64.3%) physicians and nurses agreed with legalizing the DNR order in Palestine.

Conclusion:

There was a positive attitude towards the legalization of the DNR order in Palestine, and culture and religion did not have any affect towards their attitudes regarding the legalization in Palestine.

Religious Beliefs, PTSD, Depression and Resilience in Survivors of the 2010 Haiti Earthquake

BACKGROUND

This study examines relationships between religious beliefs regarding the origin of the 2010 earthquake in Haiti and posttraumatic symptomatology as well as depressive symptoms and resilience among its survivors.

METHOD

We used convenient sampling to recruit participants (n=167). They completed six scales, which had been translated into Haitian Creole, including measures such as the Earthquake Experiences Exposure (EEE), the Peritraumatic Distress Inventory (PDI), the Peritraumatic Dissociative Experience Questionnaire (PDEQ), the PTSD Checklist (PTSD-CL), the Beck Depression Inventory (BDI) and the Connor-Davidson Resilience Scale (CD- RISC) RESULTS: Among our participants, 51% were male, (mean age=30.5, SD=11.03), 92% (n=155) were believers in some sort of supernatural force and 65% (n=108) endorsed the earthquake as a natural phenomenon. There was significant difference in average scores at peritraumatic distress, PTSD symptoms and Resilience measures between those perceiving a divine origin and/or a punishment through the event and those who did not. Peritraumatic responses were best predictors for PTSD (β=.366, p<.001) and Depression symptoms (β=.384, p<.001). Voodoo adherents appeared to be vulnerable to depression, but reported superior resilience factors.