Muslim = Terrorist? Attribution of violent crimes to terrorism or mental health problems depend on perpetrators' religious background

The present work investigates whether the assumed religious background of a perpetrator in a carried out (Study 1) and attempted mass shooting (Study 2) influences attribution of the crime to mental health problems or terrorist motives as well as to evaluation of appropriate punishment. In two experimental studies (n =  113 and n =  340) participants were confronted with a scenario depicting an (attempted) mass shooting that was either carried out by a perpetrator with a German or an Arabic/Muslim name. Results indicate that compared to a perpetrator with a German name, a shooting carried out by a perpetrator with an Arabic/Muslim name led to increased attributions to a terrorist motive and fewer attributions to mental health problems. Moreover, in Study 2, this attribution pattern was accompanied by increased punitiveness. The findings are discussed against the background of previous work showing comparable results as well as practical implications.

Job Type, Religion, and Muslim Gender as Predictors of Discrimination in Employment Settings

Most employment discrimination research has focused on race and gender. The relatively fewer papers dealing with religion suggests that discrimination exists. We extend the literature by examining the effects of job type (public safety/non-public safety), religion (Muslim/non-Muslim) and Muslim gender on selection decisions. Participants ranked applicants and made judgments on trust and whether to interview applicants after evaluating seven resumes for either a shipping clerk or a security guard position. Participants rated Muslim applicants lower than non-Muslim applicants for the security guard position. We found no evidence of discrimination in the shipping clerk position. Perceived trust may be a possible explanation for some of the decisions people made. We also found that the Muslim female candidate was rated higher than the Muslim male candidate for the security guard position; no gender differences existed for the shipping clerk position. Our findings are consistent with the gender discrimination literature in that job type affected the extent to which religious-based discrimination occurred and the intersectionality literature/models specifying that combinations of demographics can impact judgments. One implication is the need to incorporate religion in discrimination interventions.

Influence of Religiosity on Youths' Attitudes Towards People with Disabilities in the United Arab Emirates

This cross-sectional survey investigates the influence of youths' religiosity on their attitude towards people with disabilities. The Muslim religiosity questionnaire and multidimensional attitudes scale towards persons with disabilities were used to survey 733 youths from the federal university in the United Arab Emirates. The results indicated that the youths were religious and had positive attitudes towards people with disabilities. An increase in religiosity is associated with a positive attitude towards disability, and both religiosity and total family income positively impacted the attitude towards people with disabilities. Reducing inequalities by including persons with disabilities is one of the UN 2030 Agenda for Sustainable Development objectives. Policies should aim to enhance curriculum, improvise public guidelines and partner with associated faith-based leaders to build an inclusive society for people with disabilities, thus helping to achieve sustainable development goals.

The Development and Implementation of a Custom-Tailored Suicide Response Training for Muslim Communities

Research indicates that the suicide attempt rate among American Muslims is at least twice the rate of the national US average and follows a different trend of suicide behavior compared to other groups. Religious leaders, such as Imams, are commonly sought out for support, but many lack training in mental health crisis management. The Stanford Muslim Mental Health and Islamic Psychology Lab created the Muslim Community Suicide Response Manual and its accompanying training modules to address this issue. This paper describes the creation, evolution, and future directions of the Suicide Response Training from an Islamic perspective to reduce suicide risk in Muslim communities.

Determining the Effects of Ramadan Fasting on Risky Behaviors of Turkish Nursing Students

The aim of this study was to determine the effect of nursing students' fasting during Ramadan on their risky behaviors. This study was conducted in a university located in 2022 using the prospective cohort study method. The data were collected from the nursing department students through face-to-face questionnaires. The sample of the study consisted of 186 nursing students. The data were obtained using a descriptive information form, which consists of questions regarding the descriptive characteristics of the nursing students, and the risky behaviors form, created by the researchers, to evaluate the effect of fasting during Ramadan on nursing students' risky behaviors. According to the findings of the research, it has been determined that the students who always fast during Ramadan have regular sahur. When the students' level of religious faith and fasting and having sahur status were compared with their risky behaviors, the mean scores of exercise and nutrition increased significantly, and the mean scores of interpersonal relationships decreased significantly. It was determined that the majority of students had a high level of religious faith, fasted and had sahur during Ramadan. Consequently, while Ramadan fasting negatively affected students' physical activity, nutrition and sleep patterns, it positively affected their interpersonal relationship status.

Health and Social Care Outcomes in the Community: Review of Religious Considerations in Interventions with Muslim-Minorities in Australia, Canada, UK, and the USA

The aims of this integrative review included examining the intervention characteristics, religious tailoring, and behavioural outcomes of health and social care interventions with Muslim-minorities in Australia, Canada, UK, and the USA. Nineteen articles were included, and each showed some level of improved health and social care outcomes associated with interventions that were religiously tailored to Islamic teachings, and when notions of health were extended to physical, psychological, spiritual and social domains. Future studies should measure levels of religiosity to understand whether religiously tailored interventions produce a significant intervention effect when compared to non-religiously tailored interventions with Muslims.

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.

Painful Dream of Motherhood: A Hermeneutic Phenomenological Study of Married Women with Ectopic Pregnancy in the Islamic Republic of Iran

Ectopic pregnancy (EP) is a significant cause of maternal morbidity and mortality. This study aimed to explore the understanding and experience of women with EP in the Islamic Republic of Iran. This qualitative study carried out through a Heideggerian hermeneutic/interpretative phenomenological approach, using face-to-face semi-structured phenomenological interviews with twenty-five participants referred to a public maternity hospital in Rasht, Iran. Data were collected and analyzed using the seven-step analytical approach of Dickelman et al. (The NLN criteria of appraisal of baccalaureate programs: A critical hermeneutic analysis, NLN Press, 1989; Journal of Nursing Education. 32:245-250, 1993) to phenomenological studies. The results reveal how living in the shadow of Islamic Sharia Law in Iran turns EP into a trauma and creates a different experience and meaning of EP for each woman. In this view, multiple factors, including 'family support' and 'faith in Islamic Sharia,' have determined how married women experience sociocultural and psychological consequences of EP. These findings apply to women with EP in Iran. Given that EP is more than an anomalous pregnancy with socially culturally constructed suffering in the context of the Islamic Republic of Iran. Hence, policymakers and healthcare providers should consider a multidimensional approach to this devastating event in pregnancy and support and empower the women whose dream of motherhood is jeopardized and terminated by the experience of EP.

Religious involvement and psychological well-being in the Middle East

OBJECTIVE

There is growing evidence that religious involvement is associated with better mental health in Christian Western countries. Whether the same is true in Middle Eastern countries whose populations are largely Muslim is less clear. The present study examined the association between religiosity and psychological well-being in the Middle East.

METHODS

This cross-sectional study involved nationally representative samples of adults aged 18 or older in Egypt (n = 3496), Tunisia (n = 3070), and Turkey (n = 3019) (Wave 1 of Middle Eastern Values Panel Study). Data on psychological well-being (life satisfaction, happiness, and optimism) were available on 8835-8886 participants. Bivariate analyses and multivariate analyses were conducted, controlling for age, gender, education, employment status, marital status, financial satisfaction, economic class, country, and Muslim religious affiliation. Interactions with gender were also examined.

RESULTS

Most participants (95%) reported a Muslim affiliation. Bivariate analyses indicated a positive association between overall religiosity (the primary predictor) and life satisfaction (r = .12), happiness (r = .13) and optimism (r = .19) (P < .0001). Multivariate analyses indicated a significant relationship between overall religiosity and life satisfaction (B = .046, SE = .005), happiness (OR = 1.03, 95% CI = 1.02-1.04), and optimism (B = .054, SE = .005). A significant interaction between gender and religiosity was found for life satisfaction (B = -.025, SE = .009, P = .007), such that the association was stronger in males than in females. For happiness and optimism, trends were in the same direction.

CONCLUSIONS

Small but significant associations between overall religiosity (beliefs and practices) and psychological well-being were found in this largely Muslim Middle Eastern sample. Prospective studies are needed to determine the causal direction of these relationships.

Examining Cultural Comfort and Knowledge in Undergraduate Nursing Students After the Implementation of an Online Educational Animation on Providing Care for Muslim Patients

INTRODUCTION

With rapidly growing members of the Islamic faith, health care providers should expect to care for Muslim patients regardless of their chosen specialty. The quality of care provided hinges on their knowledge and understanding of Islam. This study aimed to analyze the influence of an educational animation on undergraduate nursing students' cultural comfort and knowledge concerning the health care needs of Muslims.

METHODS

An educational animation was created addressing the unique health care needs of Muslim patients. Surveys (pre, post, 6 weeks) (n = 658) assessed cultural comfort and knowledge on covered topics.

RESULTS

Student knowledge (pre: 12.4 ± 0.1; post: 14.4 ± 0.2; p < .01) and cultural comfort (pre: 4.0 ± 0.03; post: 4.1 ± 0.03; p < .05) increased after viewing the online educational animation. The increase in knowledge was sustained at 6 weeks. Students recommended additional topics for the future.

DISCUSSION

This study highlights how an innovative educational animation can enhance students' understanding of providing care for Muslim patients, positively impacting patient outcomes.

Barriers to sexual health care for sexually diverse Muslim men: a scoping review

Sexually diverse Muslim men (SDMM) are seen to present later and with more advanced symptoms of HIV and other sexually transmitted infections (STIs). The limited access to sexual healthcare services is attributed to the stigma associated with their multiple intersecting identities. We conducted a scoping review to synthesise research on barriers impeding SDMM's access to sexual health care. We used Arksey and O'Malley's five-stage framework as the methodology for the review. The Preferred Reporting Items for Systematic Reviews and Meta-Analyses' extension for scoping reviews, was used as a guide for the presentation of the results. Searches conducted in EBSCOhost, Scopus, MEDLINE, Embase, CINAHL, Global Health, and Google Scholar yielded 1382 results, of which 18 studies were deemed eligible for this review. Bronfenbrenner's socioecological model was employed as a framework to analyse the studies. Through analysing the eligible studies, we identified factors operating at three different levels that can impede SDMM's access to sexual health care. Limited awareness and low-perceived risk of HIV/STIs, coupled with the fear of sexual identity disclosure might act as individual-level barriers to sexually diverse Muslim men's access to sexual health care. The experiences of discrimination within clinical settings were presented as a healthcare system-related issue discouraging SDMM from revisiting those services. Heteronormative and religious ideologies, homophobic government programs, and poverty might manifest in the more intimate domains of healthcare delivery, creating hostile spaces for SDMM. Intensive research and advocacy efforts are required to improve SDMM's access to sexual health care, which can reduce their risk of HIV/STIs.

American Muslim Engagement With Advance Care Planning: Insights From a Community Survey

Background and Objectives: Advance Care Planning (ACP) is a critical tool in advancing patient self-determination in health care delivery. Despite increasing research into racial/ethnic minorities' engagement with ACP in the US, studies on Muslim Americans are relatively scarce. We aimed to examine levels of ACP engagement among Muslim adults and measure associations between socio-demographic and religiosity characteristics and ACP engagement. Methodology: This was a survey study among Muslims attending mosque seminars in Chicago and Washington DC. Religiosity characteristics were assessed using a modified version of the Duke University Religion Index (DUREL) and the Psychological Measure of Islamic Religiousness (PMIR). ACP engagement was measured by the 4-item ACP Engagement Survey (4-ACPES) and 2 additional items covering ACP religious dimensions. Statistical analyses were performed using SPSS 28.0. Results: Out of 152 respondents, 56.2% to 72.6% were in the pre-contemplation stage of ACP across the 6 ACP items. Bivariate analyses showed that ACP engagement was correlated with participant age, ethnicity, duration of stay in the US and country of birth. Multivariable analyses demonstrated no association between religiosity characteristics and ACP engagement; independent predictors of ACP engagement were race/ethnicity (being South Asian), country of birth (born outside the US) and duration of stay in the US (longer years). Discussion/Conclusion: Our study suggests that American Muslims are largely unprepared to engage with ACP. Moreover, religiosity does not predict ACP engagement. We call for greater community outreach and educational programs that instill awareness and knowledge on the importance of ACP, and provide resources for tailored religiously-oriented conversations that assist individuals with ACP.

The Development of a Novel Suicide Postvention Healing Model for Muslim Communities in the United States of America

Suicide among American Muslims is understudied, despite recent research  highlighting increased suicide attempts among this population. While suicide is forbidden in Islam, formal guidelines for addressing and responding to suicide within Muslim communities did not exist until recently. The Stanford Muslim Mental Health and Islamic Psychology Lab has responded to a number of suicides in Muslim communities across North America and implemented an original model for suicide response and community healing. This approach incorporates Islamic principles and values to create a culturally and religiously congruent response to suicide that can support loss survivors and steer impacted communities toward healing. The Muslim Postvention Community Healing session described in this paper aims to provide a safe space for individuals impacted by suicide to come together and process their emotions, while also using Islamic teachings to guide the healing process. This unique model has the potential to serve as a valuable resource for Muslim communities across North America, and beyond, in addressing and responding to suicide.

Developing a Suicide Crisis Response Team in America: An Islamic Perspective

Suicide is a critical public health issue in the United States, recognized as the tenth leading cause of death across all age groups (Centers for Disease Control and Prevention, 2020). Despite the Islamic prohibition on suicide, suicidal ideation and suicide mortality persist among Muslim populations. Recent data suggest that U.S. Muslim adults are particularly vulnerable, with a higher attempt history compared to respondents from other faith traditions. While the underlying reasons for this vulnerability are unclear, it is evident that culturally and religiously congruent mental health services can be utilized to steer suicide prevention, intervention, and postvention in Muslim communities across the United States. However, the development of Suicide Response toolkits specific to Muslim populations is currently limited. As a result, Muslim communities lack a detailed framework to appropriately respond in the event of a suicide tragedy. This paper aims to fill this gap in the literature by providing structured guidelines for the formation of a Crisis Response Team (CRT) through an Islamic lens. The CRT comprises of a group of individuals who are strategically positioned to respond to a suicide tragedy. Ideally, the team will include religious leaders, mental health professionals, healthcare providers, social workers, and community leaders. The proposed guidelines are designed to be culturally and religiously congruent and take into account the unique cultural and religious factors that influence Muslim communities' responses to suicide. By equipping key personnel in Muslim communities with the resources to intervene in an emergent situation, provide support to those affected, and mobilize community members to assist in prevention efforts, this model can help save lives and prevent future suicide tragedies in Muslim communities across the United States.

The development and diversity of religious cognition and behavior: Protocol for Wave 1 data collection with children and parents by the Developing Belief Network

The Developing Belief Network is a consortium of researchers studying human development in diverse social-cultural settings, with a focus on the interplay between general cognitive development and culturally specific processes of socialization and cultural transmission in early and middle childhood. The current manuscript describes the study protocol for the network's first wave of data collection, which aims to explore the development and diversity of religious cognition and behavior. This work is guided by three key research questions: (1) How do children represent and reason about religious and supernatural agents? (2) How do children represent and reason about religion as an aspect of social identity? (3) How are religious and supernatural beliefs transmitted within and between generations? The protocol is designed to address these questions via a set of nine tasks for children between the ages of 4 and 10 years, a comprehensive survey completed by their parents/caregivers, and a task designed to elicit conversations between children and caregivers. This study is being conducted in 39 distinct cultural-religious groups (to date), spanning 17 countries and 13 languages. In this manuscript, we provide detailed descriptions of all elements of this study protocol, give a brief overview of the ways in which this protocol has been adapted for use in diverse religious communities, and present the final, English-language study materials for 6 of the 39 cultural-religious groups who are currently being recruited for this study: Protestant Americans, Catholic Americans, American members of the Church of Jesus Christ of Latter-day Saints, Jewish Americans, Muslim Americans, and religiously unaffiliated Americans.

Majnūn or Mental Disorders: Between Cultural Traditions and Western Psychology in Jordan

Mental disorders or altered psychological states are prevalent in all populations, regardless of race or ethnic origin, while at the same time, culture also shapes the conceptions of mental disorders. Religion is deeply rooted in the daily life of the Muslim-majority countries, while Arab countries are affected by an ongoing modernization. Thus, how does the traditional religious conception of mental disorders interact with Western psychological conceptions in contemporary Arab-Muslim society? This study explores the conceptions of mental disorders and their causes among Muslims in contemporary Jordan. By employing cognitive anthropological method (free listing), forty participants were asked to provide three lists of (a) typical names of mental disorders, (b) causes of mental disorders and (c) determining features of mental disorders. Collected qualitative data have been quantitatively analysed and interpreted in the context of relevant ethnographic and interview data. While Western terms of mental disorders are well known among young and educated Jordanians, the study demonstrates that Jordanians employ cultural and religious notions alongside. This co-existence of different conceptions confirms an importance of Islamic notion in the modern rendering of mental health. As a result, despite rapid modernization, mental health is still highly stigmatized.

The role of identity-related beliefs in the appraisal and management of crowding: Insights from the Hajj

In crowds, to the degree one identifies with other crowd members one likely experiences a sense of common purpose, social connection and mutual support. Such is the psychological significance of these correlates of a shared identity that even others' close physical proximity can be pleasurable. However, such pleasure in others' proximity cannot be assumed: physical crowding can bring practical challenges and so potentially disturb the positive experience of crowd membership. In the research reported here, we explore crowd members' reports of such challenges and the ways in which these were interpreted and managed through reference to the beliefs and values associated with crowd members' shared identity. Our data arise from semi-structured interviews (N = 33) with British Muslims after participating in the Hajj pilgrimage in Saudi Arabia. Exploring these data sheds light on the ways in which identity-related beliefs and values can contribute to the maintenance of order and harmony even in situations where crowding could undermine the positive experience of others' proximity. Accordingly, our analysis advances our understanding of the self-organization and self-policing of crowds.

How to Work with Muslim Clients in a Successful, Culturally Relevant Manner: A National Sample of American Muslims Share Their Perspectives

Despite the growing size of the American Muslim community, little research exists on the provision of culturally relevant services to members of this population. The purpose of this study was to identify American Muslims' perceptions regarding what practitioners should know about Muslims and Islamic culture to provide successful mental health services to members of this community. To conduct this study, a purposive snowball sampling method was employed to obtain a national sample of community-dwelling American Muslims (N = 213). Qualitative analysis identified eight interlaced themes, which can be summarized as follows: (1) know basic Islamic beliefs, (2) recognize intragroup ethnic/cultural differences, (3) develop self-awareness of personal biases, (4) respect Islamic gender roles, (5) avoid making assumptions, (6) use Islamic beliefs/practices as strengths, (7) understand bias in the larger secular culture, and (8) consult with Muslim therapists/Imams. The findings equip practitioners with the information they need to provide effective, culturally relevant services to members of the unique American Muslim community from a posture of respect and cultural humility.

Children as Investment: Religion, Money, and Muslim Migrants' Experiences of Assisted Reproduction in Aotearoa New Zealand (NZ)

Children are valued in all societies although the specific framing of that value differs. Several societies frame the value of children through the lens of investment. For instance, children are worth having and financially and emotionally investing in because children may grow up to be economically productive citizens offering financial and emotional support to aging parents. Drawing on interviews with 18 Muslim participants in Aotearoa New Zealand, we show that the act of investing in children is emotional, financial and religious. However, while would-be-parents talked most strongly about children being a form of religious investment for the future, investment as money was forced upon participants as they engaged with assisted reproductive technologies (ARTs). We explore how Muslim women and couples navigate terrain around children as investment showing a tangible tension between investment as money and investment as accruing religious capital. We thus develop the concept of children as religious investment to better understand Muslims' journeys through ARTs.

Views, emotional Reaction, and Bereavement Healing Rituals of Saudi Male Nursing Students: A Qualitative Approach

AIM

The study described the perception and attitude of Saudi male nursing students towards death and dying.

METHODS

This qualitative study recruited Twelve male Saudi nursing students from Nursing Department at University, Riyadh, Saudi Arabia. Data collection was conducted using unstructured one-on-one online interviews from January to February 2021 using thematic approach to analyse the data.

RESULTS

The result of the study presented three themes. The first theme describes the Muslim Saudi male nursing student's religious beliefs and practices in terms of three concepts. The second theme is the emotional reaction of the participants. The third theme is bereavement healing rituals.

CONCLUSION

The knowledge on how nursing students with an Islamic belief view the concept of death and dying provides valuable and critical information on developing educational intervention as well as course and training contents that needs to be included in developing the competencies of these students.

Continuing bonds of bereaved Muslims mothers with their young dead child

Based on continuing bonds theory, this research examined the experience and manifestations of continuing bonds of bereaved Muslim mothers with their children who died in home accidents. This qualitative phenomenological study is based on interviews with 15 bereaved mothers (aged 28-46 years) whose children (aged 1-6 years) died 2-7 years before the interviews. Analysis revealed three themes: efforts to continue the physical bonds, challenges in the continuing bonds in cases of traumatic death, and belief in afterlife as the main element of the continuing bonds. The traumatic circumstances of the death challenged the ability to maintain the bond based on positive memories without it being overwhelmed by the traumatic memories of the last moments of the child's life. Religious beliefs played an important role in the characteristics of the bond. Maintaining the bond requires professionals to provide a therapeutic environment where bereaved mothers feel safe talking about it.

"We lost a lot, but something good came out of it too:" Exploring the impact of the COVID-19 pandemic on the mental wellbeing of British Muslim Pakistani women with family responsibilities

BACKGROUND

The COVID-19 pandemic and associated restrictions caused major disruption globally, shedding light on the unprecedented strain upon the mental health and wellbeing of individuals around the world. Poor mental health in the pandemic is reported to be greater in women, with mothers being at increased risk. It is unclear whether there are differences in the impact of mental wellbeing on some ethnic groups over others. The aim of this study was to explore the experiences of British Muslim Pakistani women with family responsibilities during the COVID-19 pandemic, two years on from the first lockdown.

METHODS

Qualitative interviews with women were conducted via telephone using a semi-structured topic guide. The sample included 25 British Muslim Pakistani women with family responsibilities, both English and non-English speaking. Women lived in households that ranged in number and included extended family. Key themes were determined using thematic analysis.

RESULTS

Results were grouped under three themes. These were (1) Community, cultural and religious contributors to poor mental wellbeing, (2) religious and cultural mediators of mental distress, and (3) perceived positive impact on lifestyle. British Muslim Pakistani women were psychologically distressed by the high rates of virus transmission and deaths in their communities and at the prospect of older members of their extended family developing the virus. The impact of restrictions on fundamental religious and cultural interactions further exacerbated poor mental wellbeing in this population. Religion, community social capital and larger household structures were all effective coping strategies for British Muslim Pakistani women. Positive impacts of the pandemic included becoming closer to family and faith, and increased work/life harmony.

CONCLUSIONS

An exploration of religious and cultural coping mechanisms should be used to inform future national pandemic preparedness plans, as well as effective strategies for building and maintaining social capital. This may increase adherence to physical distancing and other protective behaviours in populations.

Personality, Religiosity and Satisfaction with Life in Young Muslim and Christian Women in Pakistan

This study investigated the relationship between personality traits, religiosity and satisfaction with life in young Muslim and Christian women. The current research involved a convenience sample (N = 200; Mage = 21.26) that was drawn from Kinnaird College for Women University Lahore, and Youhanabad Town Lahore, Pakistan. The Big Five Inventory, Centrality of Religiosity Scale, and the Satisfaction with Life Scale were administered. Results of correlation analysis demonstrated a significant positive relationship between 'conscientiousness' and 'religious ideology' among Muslim women, whereas 'openness' and 'agreeableness' were strongly associated with all the dimensions of religiosity in Christian women. Findings of hierarchical linear regression analyses indicated that extraversion and agreeableness significantly predicted life satisfaction among Muslim and Christian participants respectively. Religiosity did not contribute to life satisfaction among both groups. Results of independent sample t-test showed that Christian women reported significantly higher degrees of extraversion and life satisfaction as compared to Muslim women who in contrast reported significantly higher level of agreeableness, neuroticism, and public religious practice. The findings are discussed in the context of gender, religion, culture and mental health.

Prenatal Tests Undertaken by Muslim Women Who Underwent IVF Treatment, Secular Versus Religious: An Israeli Study

Our goal was to determine if differences exist in the attitudes of religious Muslim women living in Israel toward prenatal testing and pregnancy termination after undergoing in vitro fertilization (IVF) compared to the secular Muslim women who had undergone IVF. Six hundred and ninety-nine Muslim women from cities and villages participated, 47% city-dwellers; 53% village-dwellers; 50%-secular; 50%-religious. Secular women who had undergone IVF performed more invasive tests and terminated more pregnancies due to an abnormal fetus than religious women. More genetic counseling must be provided explaining the different prenatal tests and the problems in raising an abnormal child.

The Role of Sound on Spirituality in Religious Environments and Islamic Architecture by Using EEG

This present study aims to investigate the effects of the sound pressure level on mosque users' brain waves in the interior of the Nasir al-Mulk mosque in Shiraz. The research hypothesis is based on the fact that the sound pressure level is significantly related to the spiritual sense in the environmental psychology of the mosque. According, in the first step, a survey method is applied, the population of experts is formed, and sound characteristics are ranked using a questionnaire and Friedman's test. Next, the sound pressure level, which obtained the top rank, is selected to be tested and examined. In the second step, using a laboratory method and a brain wave recording device, 6 sound intensities indices were simulated and prepared in the software to carry out the test. The sound used in the present study is "Adhan" since the case study is an Islamic mosque. The test was done in the laboratory and a quiet room. To do the tests, the subjects were asked to sit and the sound was played through headphones for them. The 360-degree image of the mosque was shown to the subjects through virtual reality glasses, and finally, the data obtained from the brain waves recorded by special devices are prepared for review and analysis. The general results of the first step showed that among the characteristics of sound that are effective in creating/enhancing the spiritual sense in the architecture of mosques, sound pressure level obtains the highest score, followed by sound concept, the amplitude of sound, sound quality, sound source, and sound type, respectively. Also, the general results of the analysis of users' brain waves in the second part showed that sound pressure level (40-45 dB) is the most effective level in creating/enhancing a spiritual sense in the Nasir al-Mulk Mosque in Shiraz.

Communication Patterns of Muslim Communities' After Involvement in the Pela Gandong Ritual in Moluccas Immanuel Church, Indonesia

In this article, the authors discuss the contribution of the target article (Sulaeman et al., Contemporary Islam, 16(2), 225-257, 2022) and further studies on the communication patterns of Muslim communities after involvement in the pela gandong ritual. The target article qualitatively explores identity transformation, employing the theories of ritual processes and civic pluralism. The authors found differences in the meaning and treatment of communication acceptance after involvement with the surrounding environment. After involvement, the authors are interested in conducting a study of the communication patterns of the Muslim community and with other involved and uninvolved individuals, such as family, friends in the village and outside the village, and fellow members of the pela gandong ritual. Detailed exploration is needed to clarify the after-effects of involvement. The authors found that communication patterns related to forms of communication through verbal and nonverbal communication were classified into six categories: (1) spiritual communication, (2) family communication, (3) community communication, (4) cross-religious communication, (5) religious organization communication, and (6) government communication. The authors argue that the Muslim community faces psychological disorders of intrapersonal and interpersonal communication after involvement. This study contributes to the acceptance of different religious contexts, and there is no difference in the social context daily with the application of religious values and local traditions. Strengthening acceptance of treatment is very important for overcoming disharmony that reflects human values such as self-identity. This contribution is very important in the digital era to influence cross-religion by building kinship bonds of social identity.

"Arab, brown, and other": Voices of Muslim Arab American women on identity, discrimination, and well-being

OBJECTIVES

The purpose of the present study was to explore Muslim Arab American women's intersecting identities, the types of discrimination they experience, and the psychosocial effects of those experiences on identity and well-being.

METHOD

Thirteen Muslim Arab American women were interviewed utilizing the consensual qualitative research (CQR) approach.

RESULTS

Final domains that emerged from the data included conceptualization of racial, ethnic, and religious identity; experiences and effect of microaggressions; and coping strategies.

CONCLUSIONS

The results document discrimination at the intersection of their multiple identities, a perceived shift in stereotypes from weak and oppressed to anti-American and violent, and within-group discrimination in the form of colorism and judgment. Reported psychological effects of discrimination include internalization of stereotypes, burden to represent all Muslims, rejection of the White racial label, and increased activism. The findings highlight resilience and coping through active self-acceptance and advocacy. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Islamic Civilizations and Plagues: The Role of Religion, Faith and Psychology During Pandemics

The current study seeks to analyze Muslim experiences of communicative diseases with a focus on the psychosocial impacts and public, communal, and personal responses of Muslim populations throughout history. By examining a selection of plague outbreaks between the 8-19th centuries across the lands broadly defined as the Islamic Mediterranean (Varlık, 2017), the guidelines and coping mechanisms that Muslims extracted from their traditional sources are highlighted. This historical perspective contributes to a better understanding of the psychological and social aspects of pandemics for the Muslim community, specifically for the role played by faith and spirituality as determinants of psychological well-being in Muslims' perceptions and responses. We suggest that such an understanding is especially useful for contemporary mental health practitioners working with Muslim patients through the global COVID-19 pandemic.

The relationship between religiosity and meaningful work among Malaysian Muslim employees: The mediating role of existential labor

This study aimed to explore how religiosity affects the level of meaningful work among Malaysian Muslims, owing to Malaysia's highly religious background. Although religiosity constitutes a major part of an individual's value system, the influence of religiosity on the meaningfulness of work remains unclear. To address this gap, this study examined the indirect effects of the two types of religiosity-intrinsic religiosity (IR) and extrinsic religiosity (ER)-on meaningful work through existential labor, namely, surface acting and deep acting. Self-reported survey responses from 303 Malaysian Muslim employees were analyzed using structural equation modeling and bootstrapping analysis. The results showed that both surface acting and deep acting had significant mediation effects on the relationship between IR and meaningful work. By contrast, in the relationship between ER and meaningful work, surface acting's mediation effect was not significant, whereas deep acting showed a positive mediation effect. Our findings suggest that even if employees share the same religion, meaningful work is shaped differently by the specific type of religiosity and those existential labor strategies that individuals develop. This study advances the understanding of the underlying psychological mechanisms of the impact of individual religious values in the workplace. Implications and limitations were discussed.

Cultural, Religious and Socio-Ethical Misconceptions among Muslim Women towards Breast Cancer Screening: A Systematic Review

INTRODUCTION

Breast cancer is the most diagnosed cancer worldwide. With an estimated 685,000 deaths, female breast cancer was the fifth leading cause of cancer mortality worldwide, accounting for 6.9% of all cancer deaths. Previous studies have shown that late detection and delayed diagnosis are associated with advanced-stage breast cancer and poor survival. Factors contributing to non-adherence to breast cancer screening among women were elicited from previous studies. However, few studies have focused on the Muslim community, particularly Muslim women. As such, this systematic review aims to fill this gap by collecting information from studies conducted globally over the past ten years that examined cultural, religious and socio-ethical misconceptions about breast cancer screening among Muslim women.

METHODS

Following the PRISMA guidelines, literature searches were conducted systematically through various databases including PubMed, Science Direct, Scopus, Cochrane Library and Oxford Academic Journals. Article identification, screening steps and eligibility measures were meticulously performed throughout the review.

RESULTS

A total of 22 papers were appraised and included in this review. Five main themes were generated which were socio-ethical misconceptions, cultural and religious beliefs, cultural and religious barriers, stigmatization and fear of breast cancer impact. Eight sub-themes and 14 sub sub-themes were further elicited from the main themes.

CONCLUSION

Muslim women have socio-ethical, cultural and religious misconceptions on what constitutes health and practices as well as on the nature and etiology of BC. Cultural barriers and religious values of Muslim women were indicated to influence their health behaviors such as upholding their modesty when choosing health interventions. BC stigma and fear were also found to be key sources of psychological distress that discouraged Muslim women from undergoing BC screening. The study suggests the implementation of holistic effort in educating Muslim women to increase BC screening rate.

Integrating Cognitive Behavioural and Islamic Principles in Psychology and Psychotherapy: A Narrative Review

Standardisation of knowledge has become a by-product of globalisation, and western-based models are often seen as the ultimate answer to expertise and development. In light of this, some professionals have debated the feasibility of employing cognitive behavioural therapy (CBT) with Muslim communities. Debates have focused on CBT's secular roots and its compatibility with a world where Islam permeates most aspects of life. This article highlights some of the theoretical dilemmas of integration and suggests ways to bridge the existing gap between secular and Islamic literature and avoid alienating those individuals who might feel uncomfortable with secular CBT teachings.

Palestinian Muslim College Students' Attitudes to Mental Health Treatment: A Comparative Study

This study examined the association between the degree of religiosity, combined with cultural beliefs, social stigmas, and attitudes towards mental-health treatment in two groups, who, despite having similar cultural and religious affiliation, have experienced different socio-political contexts: Palestinian Muslim college students living in the Occupied Palestinian Territory (OPT) and Israel. The study was guided by Tanhan and Young's (2021) conceptual framework. Methods: A snowball recruitment strategy was applied, using a cross-sectional survey. A total sample size was 214 students, 105 from the OPT and 109 from Israel. Results indicate that students from the OPT (n = 105) did not differ from those living in Israel (n = 109) on religiosity using the Islamic Belief scale, or Attitudes Towards Mental Health treatment (F(1, 189) = 1.07, p = 0.30). However, students from the OPT had higher confidence in mental-health professionals (M = 15.33) than their counterparts (M = 14.59), and women had higher confidence (M = 16.03) than men (M = 13.90). The reliance on traditions for Muslim students over Western mental-health approaches is a critical factor in predicting the attitudes towards students' mental problems and their chosen treatment. Sociopolitical context played a significant role in shaping attitudes toward mental-health providers.

Mental Health, Islam, Clinical Issues and COVID-19

In this fifth issue of the Journal of Religion and Health for 2022, four key themes are revisited: (1) mental health, (2) Islam, (3) various clinical issues relating to religiosity and/or spirituality and (4) the ongoing concerns of COVID-19.

Prayers and Mindfulness in Relation to Mental Health among First-Generation Immigrant and Refugee Muslim Women in the USA: An Exploratory Study

The goal of our study was to explore how first-generation immigrant/refugee Muslim women experience prayer and mindfulness in relation to their mental health. Participants were nine women from an urban city in the Midwestern USA. The women completed a structured demographic survey and a virtual semi-structured interview in a focus group. Using qualitative thematic analysis, we obtained four overarching themes from the data: (a) Prayer helps to build community, (b) Prayer promotes wellbeing, (c) Prayer increases faith, and (d) Prayer encourages intentional awareness. The findings demonstrate that prayer involves awareness and has a strong influence on the mental health of the women participants.

Arab Muslims' Perceptions of Perinatal Loss Care in the United States of America

One in four American women will experience a miscarriage, stillbirth or neonatal death each time she becomes pregnant. These perinatal losses occur even more frequently in women who are immigrants from developing countries. Care of Muslim families after perinatal loss is based primarily on expert opinion as opposed to research evidence, as few, if any, studies exist on this topic. It is critically important to know what parent's preferences for care actually are, since care that is incongruent with the desires of the bereaved parents may intensify their grief. The purpose of this study was to examine the perceptions and attitudes of immigrant Arab Muslims regarding psychosocial bereavement practices common in the United States after perinatal loss and to pilot test an investigator-developed instrument for collecting data regarding culturally relevant psychosocial bereavement practices of immigrant Arab Muslims after perinatal loss. The study employed a cross-sectional survey design using an investigator-developed instrument entitled the Arab Muslim Perceptions of Perinatal Loss Care (AMPPLC). The AMPPLC, available in both English and Arabic, was used to collect data on perinatal loss care from a convenience sample of 79 immigrant Arab Muslim adults (male n = 43 [54.4%]; female n = 36 [45.6%]). The study opened in June 2017 and closed in August 2019. The AMPPLC instrument demonstrated good reliability (α = 0.89) in measuring participants' responses. Responses by survey participants did not always agree with prior published literature on Muslim preferences after a loss. Optimal care for Arab Muslim immigrants involves offering all options that are typically part of Western bereavement care as well as options that may be more specifically associated with Islam. This information will enable healthcare providers to provide more culturally sensitive and compassionate care to Middle Eastern Muslim parents during this difficult and tragic experience.

Islamic law and investments in children: Evidence from the Sharia introduction in Nigeria

Islamic law lays down detailed rules regulating children's upbringing. This study examines the effect of such rules on investments in children by analysing the introduction of Sharia law in northern Nigeria. Triple-differences estimates using temporal, geographical and religious variation together with large, representative survey data show decreases in infant mortality. Official government statistics further confirm improvements in survival. Findings also show that Sharia increased vaccination rates, duration of breastfeeding and prenatal health care. Evidence suggests that Sharia improved survival by specifying strict child protection laws and by formalising children's duty to maintain their parents in old age or in sickness.

The Impact of Listening to, Reciting, or Memorizing the Quran on Physical and Mental Health of Muslims: Evidence From Systematic Review

Objectives: Listening to or memorizing the Quran has been suggested to affect the psychosocial health and well-being of Muslims. Muslims who memorized Quran have a higher quality of life (QoL) and lower anxiety and stress. Hence, this systematic review was conducted to evaluate the studies that assessed the effect of listening to, reciting, or memorizing the Quran on physical and mental health.

Methods: This review was performed on articles published from the inception and April 2021. Databases including ProQuest, PubMed and Web of Science were searched on 19 April 2021. Keywords such as “Quran”, “al- Quran,” “al- Kareem,” “Holy Quran,” “memori,” “Tahfiz,” “Huffaz,” “listening” and “reciting” were used for databases searching. The risk of bias was assessed using Cochrane risk of bias tool and Joanna Briggs Institute (JBI). Only 20 articles were included in data synthesis out of a total of 230.

Results: The findings revealed that listening to, reciting or memorizing the Quran had a favorable effect on depression, anxiety, physiologic parameters, quality of life, quality of sleep and intelligence quotient.

Conclusion: The current evidence suggests that, listening to, reciting or memorizing the Quran may be useful as an intervention to improve physical and mental health.

Playing God? Religious Perspectives on Manipulating the Genome

The Human Genome Project (HGP) is a remarkable medical science breakthrough that enables the understanding of genetics and the intervention of human health. An individual's health is influenced by physical, emotional, social, intellectual, and religious factors. Among these, religious beliefs shape our thinking on cloning, stem cells, and gene editing, affecting healthcare decisions and the motivation for seeking treatment. Is the human genome sacred? Does editing it violate the idea that we're made in God's image or allow us to "play God"? Understanding the perspectives behind the fundamental religious doctrines of Islam, Christian, Hindu, and Buddhist on gene editing/therapy in somatic and germline cells would ensure a right balance between geneticists and theologians in providing the best healthcare while catering to individual beliefs.

Ramadan Fasting as a Religious Obligation: A Qualitative Study on Opinions and Experiences of Muslim Pregnant Women about Fasting in Turkey

The aim of this study was to examine opinions and experiences of Muslim pregnant women about Ramadan fasting in Turkey. The study had a descriptive, phenomenological design and included 17 Muslim pregnant women living in Turkey. Content analysis and word cloud analysis were performed. The content analysis revealed two themes. The most frequent words in the word cloud analysis were fasting, pregnancy, Ramadan, fast, religious duty, health, observing a missed fast, relief, concern, baby, thirsty and hungry. The findings of the study showed that religious beliefs, experiences, family and society pressured the pregnant women to keep Ramadan fasts. However, due to feeling worried about their own physical and psychological health and their infants, some of the women did not go on a fast. It can be recommended that pregnant women wanting to keep their fasts should be offered information about possible risks of fasting.

Recruitment Process in Salafi-Jihadist Groups in the Middle East (A Qualitative Study)

Studies on the psychology of terrorism and fundamentalism place great importance on the role of groups, with a central concept of "us" versus "them." The present study examines how and why Salafi-jihadist groups in the Middle East have attracted typical citizens. The participants in this qualitative study were unremarkable Kurdish people living near the western borders of Iran with an allegiance toward Salafi-jihadist groups. We selected 12 people for the purposes of this study. Findings indicate that "group adaptation" and "rejection of the other" are the two overarching themes pointed out by the participants. Group adaptation included four sub-themes: (a) Idealization of, plus identification and assimilation with the leader, (b) developing strong group bonds, (c) direct and nonhierarchical agency of the individual in the group, and (d) group hypnotic suggestion. The "rejection of the other" included two sub-themes: (a) in-group rejection (reducing legitimate Islam to Salafism) and (b) out-group rejection (rejection of non-Muslims). The results of the study highlight the importance of a sense of belonging to the group in the process of recruitment and assimilation of individuals into jihadist groups. Findings also indicate that the concepts of adaptation and rejection play a pivotal role in the formation of fundamentalist Salafi-jihadist groups and resultant violence. We discuss the implications of group analysis for possible ways to counterterrorism.

Improving Recruitment for Mental Health Research in Muslim American Women : Research Recruitment in Muslim American Women

This study determines the methods for improving recruitment of Muslim American women in mental health research. Studying this minority population in more depth will reduce their suffering from mental illness. A 40-item survey, along with cover letter, was hosted on the Stanford University website and sent via email to organizations known to have large Muslim American women populations. Although approximately 200-300 responses were hoped for, an unexpected total of 1279 women completed the survey within days. The effectiveness of this survey was attributed to multiple factors: ease of an online survey, privacy afforded through an anonymous survey, trust in the PI, the survey being hosted by a reputable university and understanding the importance of mental health research. It is important to continue improving methods to recruit the minority Muslim American women population for studies.

'Mad', bad or Muslim? The UK's Vulnerability Support Hubs and the nexus of mental health, counterterrorism and racism

The UK government's 'Prevent' counter-extremism policy was placed on a statutory footing in 2015, requiring specified authorities including NHS providers by law to work to 'prevent people being drawn into terrorism', leading to calls for a boycott on ethical grounds. Since 2016, mental health professionals have been embedded within counterterrorism police units in 'Vulnerability Support Hubs', to assist in the management of individuals referred to Prevent perceived to have vulnerabilities related to mental health. Drawing on data obtained through Freedom of Information requests, this paper examines these hubs in the context of Prevent's racial politics. It examines the pseudo-scientific concept of radicalization through the lens of racialization theory and explores the whitewashing and colourblindness endemic to most research and practice at the nexus of counterterrorism and mental health. Four ethical issues arising from the hubs are highlighted: (a) the securitization of care, including the way counterterrorism concerns appear to influence medical treatment regimes; (b) harm, including potential criminalization; (c) the erosion of patient agency and confidentiality; and (d) the pathologization of political dissent. It is argued that due to the UK's status as a leading innovator in the field of counter-radicalization, all of these highly racialized phenomena hold wider relevance and augur a troubling direction of travel for counterterrorism's turn towards mental health.

Safety Assessment of Glucose-Lowering Drugs and Importance of Structured Education during Ramadan: A Systematic Review and Meta-Analysis

BACKGROUND

Ramadan is the sacred month of the Islamic Hijri (lunar) calendar, and during this entire month, healthy adult Muslims abstain from eating and drinking from dawn to sunset. Muslims with Type 2 Diabetes Mellitus (T2DM) who choose to fast during Ramadan encounter major risks such as hypoglycemia, hyperglycemia, diabetic ketoacidosis, dehydration, and thrombosis. Although patients with poor glycemic control and on multiple insulin injections are at high risk and exempt from fasting, many still insist on it. Thus, healthcare professionals play a pivotal role in managing diabetes-related complications in patients who fast during Ramadan. However, there is a lack of standard guidelines to be followed in association with structured education and administration of drugs and dosage. Therefore, we performed a systematic review and meta-analysis of the literature to determine the safety and efficacy of different classes of drugs and the importance of structured education during Ramadan.

METHODS

In this review, an extensive PubMed search was performed to obtain literature on T2DM patients who fast during the month of Ramadan until the year 2020. Preference was given to fully downloadable articles. The articles were extracted based on the eligibility criteria. The extracted data were analyzed using Review Manager software version 5.3.

RESULTS

A total of 32 articles were included for the review and 7 studies for meta-analysis. Majority of the studies demonstrated the importance of structured education either as a group session or as a one-on-one session with the healthcare professionals in preventing diabetes-related risks during Ramadan. As far as glucose-lowering drugs are concerned, DPP-4 inhibitor combined with metformin remains the drug of choice for T2DM patients who fast during Ramadan. The newer class of glucose-lowering agents appear to lower the risk of hypoglycemia in comparison with sulphonylureas, while among sulphonylureas gliclazide is relatively safe. The meta-analysis indicates that DPP-4 inhibitors would significantly reduce the risk of hypoglycemia as compared to sulphonylurea (odds ratio = 0.38, 95% CI: 0.26 to 0.55, p < 0.00001).

CONCLUSION

The results of our systematic review show that structured education and counselling by healthcare professionals can be an effective tool in preventing complications associated with fasting during Ramadan in people with T2DM. Additionally, the safest class of oral glucose-lowering drugs preferred during Ramadan fasting in T2DM patients is DPP-4 inhibitors.

Improving Healthcare Access by Teaching Intercultural Communication

Nonnative English speakers may hesitate or avoid accessing healthcare in the United States due to cultural and communication barriers. Role-play is effective as a method of reducing healthcare access due to inadequate communication skills. A role-play activity used with female Muslim immigrants to the United States enabled participants to develop communication skills and gain confidence for future interactions with a healthcare provider.

Ramadan Fasting Improves Body Composition without Exacerbating Depression in Males with Diagnosed Major Depressive Disorders

Background: Ramadan fasting (RF) is a form of intermittent fasting that generally improves body composition and related metabolic profiles. Whether RF exacerbates depressive symptomatology in individuals diagnosed with major depressive disorder (MDD) is undetermined. Methods: 100 men, who lived in Bahrain and were between the ages of 18 and 64 years with an established diagnosis of MDD, participated in this 4-week study. Based on preference, participants were assigned to a fasting group (FG, n = 50) and a non-fasting group (NFG, n = 50). The FG engaged in fasting from 03:40 to 18:10 (dawn and dusk timings). Changes in depressive symptoms, body mass, body composition, and components of metabolic syndrome were measured. Results: There were no significant changes in depressive symptoms within the FG vs. NFG after controlling for baseline covariates: mean difference 0.49 (SE = 0.63), p = 0.43. No adverse effects were reported in either group. The FG experienced significant reductions in body mass, 1.87 kg, p = 0.001; body mass index, 0.69 kg/m², p = 0.001; body fat, 0.87%, p = 0.001; body surface area, 0.03 m², p = 0.001; and lean mass, 0.77 kg, p = 0.001. Conclusions: RF did not negatively affect depressive symptoms and improved body composition, suggesting short-term intermittent fasting may be a safe dietary practice for adult males with MDD.

Do religious beliefs influence concerns for animal welfare? the role of religious orientation and ethical ideologies in attitudes toward animal protection amongst Muslim teachers and school staff in East Java, Indonesia

There is ample research supporting White's (1967) thesis, which postulates that religion and religious belief inhibit ecological concerns. This study thus seeks to explore the relationship between individuals' acceptability for harming animals as one representation of ecological concern (measured using Animal Issue scale (AIS)) and their religious belief (measured using Religious Orientation Scale (ROS)) and ethical ideology (measured using Ethical Position Questionnaire (EPQ)). The study surveyed 929 Muslim teachers and school staff in East Java, Indonesia. We found that ROS correlates with EPQ whereby intrinsic personal (IP) relates with idealism while extrinsic social religious orientation (ES)-where religion is perceived as an instrument for social gain, membership and support-relates with relativism. However, using multiple regression analysis to examine both EPQ and ROS relation to acceptability for harming animals suggests mixed results. We found that, idealism and IP relate to a lower acceptability for harming animals, while relativism and ES correlate to a higher acceptability for harming animals. In another model where we calculate all the main variables with all the demographical and other determinants, we found that only ROS consistently relates to acceptability for harming animals. Additionally, we identify, explain and discuss significant demographic determinants along with this study's limitations.

Religion as an influencing factor of right-wing, left-wing and Islamist extremism. Findings of a Swiss youth study

In criminological research the relationship between religion and delinquency has received great attention. Religiosity has been shown to be a protective factor for violent behaviour, drug use and other types of crime. In contrast, the relationship between religion and extremism was rarely investigated and then almost exclusively in relation to Islamist extremism. This paper presents results of a youth survey on extremism in Switzerland. A total of 8317 young people in ten cantons were interviewed about right-wing, left-wing and Islamist extremism. The study allows in a unique way to analyse religion, religiosity and religious attitudes in relation to three forms of extremist attitudes. The results show that religion is an important influencing factor of extremism, but religious affiliation and religiosity are less important than specific religious attitudes such as religious tolerance and religious exclusivity.

Intersectional experiences: A mixed methods experience sampling approach to studying an elusive phenomenon

Social scientists are increasingly interested in methodological advances that can illuminate the distinct experiences and health outcomes produced by various systems of inequality (e.g., race, gender, religion, sexual orientation). However, innovative methodological strategies are needed to (a) capture the breadth, complexity, and dynamic nature of moments co-constructed by multiple axes of power and oppression (i.e., intersectional experiences) and (b) keep pace with the increasing interest in testing links between such events and health among underresearched groups. Mixed methods designs may be particularly well suited for these needs, but are seldom adopted. In light of this, we describe a new mixed methods experience sampling approach that can aid researchers in detecting and understanding intersectional experiences, as well as testing their day-to-day associations with aspects of health. Drawn from two separate experience sampling studies examining day-to-day links between intersectional experiences and psychological health-one focusing on Black American LGBQ individuals and another on Muslim American LGBQ individuals-we provide quantitative and qualitative data examples to illustrate how mixed methods investigations can advance the assessment, interpretation, and analysis of everyday experiences constructed by multiple systems of power. Limitations, possible future adaptations, implications for research, and relevance to the clinical context are discussed. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Coming Home to One's Self: Butch Muslim Masculinities and Negotiations of Piety, Sex, and Parenthood in Singapore

In Singapore, discrimination toward LGBT citizens has been reinforced through a monolithic notion of the traditional Asian family. This ethnography focuses on the lived experiences of 7 ethnic minority Malay Muslim "butch" individuals and their journey to parenthood. Drawing upon frameworks of intersectionality and piety, I explore how butches negotiate and reconcile their queer practices and desires as Muslim daughters around "coming out," foster children with same-sex partners, being a biological parent and their perceptions of Assisted Reproductive Technologies (ART). Reproductive futures, enacted by Malay Muslim butches, disrupt yet reinforce the durability of "natural" life trajectories scripted through conventions of marriage, family and fatherhood that have, insofar, excluded them. Further, their experiences also offer alternatives to existing literature on same-sex families that tend to render other nonwhite and/or non-Western queer family practices invisible.

Spirituality and Religious Engagement, Community Involvement, Outness, and Family Support: Influence on LGBT+ Muslim Well-Being

The current study utilized data from the Social Justice Sexuality Project to investigate influences on psychological well-being of LGBT+ Muslims (N = 75) in the United States. Specifically, path analyses were used to examine the association between spiritual and religious engagement, LGBT community involvement, outness, and family support with psychological well-being. Control variables included lifespan Islam involvement, age, income, and the age at which the participant came out to themselves. Findings illustrate spiritual and religious engagement, outness, and income were all positively related to psychological well-being. Moreover, individuals who had converted to Islam but were not raised in the faith had significantly lower psychological well-being than those who had a consistent experience with Islam from their childhood until the time of the study. The present investigation provides critical contributions to the study of gender and sexual minorities in the United States and the experiences of currently practicing LGBT+ Muslims and those who were raised Muslim. Clinical implications and future research suggestions are discussed.