Learning from a gender transformative intervention among faith-leaders in Woliso, Ethiopia: A qualitative study.

Violence against women and girls (VAWG) continues to be a pervasive issue globally, and in Ethiopia, that harms women and challenges progress towards a more gender-equal society. Many interrelated social, economic, and cultural factors impact VAWG. Religion is a complex factor that can contribute to and act as a preventative measure against VAWG. Thus, faith-leaders have been identified as key actors in VAWG prevention. This study examines Ethiopian Evangelical faith-leaders transformative knowledge change following a Channels of Hope for Gender training intervention. Focus group discussions were conducted with faith-leaders from five different Evangelical Church groups. The results show that the faith-leaders' experience of the Channels of Hope training challenged their gender norms and allowed them to enact relationship and community-level changes. Additionally, they demonstrated efforts and interest in generating change at the level of the Church. However, barriers remained to fully addressing VAWG and implement gender transformative learning more widely. Thus, we conclude that the Channels for Hope training is useful in generating mindset changes and improving relationship-level interactions, but that it requires a longer implementation timeframe and further support from other structures and interventions to achieve sustainable change to prevent VAWG.

The patronage of religious tourism seen from its motivations that predict satisfaction and loyalty: The Virgin of Chaguaya in Bolivia.

This study focused on pilgrimages as part of religious tourism and aimed to achieve the following objectives: identify the main motivational factors of religious tourism focused on pilgrimages; analyze the motivational dimensions that predict satisfaction in religious tourism focused on pilgrimages; analyze the motivational dimensions that predict loyalty in religious tourism focused on pilgrimages. The study was conducted during the pilgrimage to the Virgin of Chaguaya in Bolivia. The sample consisted of 384 tourists who were surveyed on-site. The statistical techniques used included factor analysis and multiple regression. The results revealed four motivational dimensions: Tourism and Escape, Religious Experience, Belief Experience, and Shopping. Additionally, specific motivations that influence the satisfaction and loyalty of attendees at religious events such as pilgrimages have been identified, among them the "Religious Experience" and the "Belief Experience" motivational dimensions. The findings will contribute to planning and management guidelines for religious event administrators and provide information to academic literature.

Body Mass Index, Adherence to a Healthy Lifestyle, and Breakfast Consumption Associated with Religious Affiliation in Peruvian University Students: A Cross-Sectional Study.

BACKGROUND: Despite evidence suggesting a relationship between religiosity and health habits, there is a paucity of studies specifically examining this association in the context of Peruvian university students. This study compared body mass index (BMI), adherence to a healthy lifestyle, and breakfast consumption in Peruvian university students of four religious denominations: Seventh Day Adventists (SDA), Catholics, Baptists, and Evangelicals. METHODS: A cross-sectional study was conducted online among 4557 students from a Peruvian university. The BMI and the frequency of breakfast consumption were evaluated, and the Diet and Healthy Lifestyle Scale (DEVS) was applied. The variables studied were associated using simple and multiple linear regression and Poisson models with robust variance. RESULTS: Baptist (B = 0.44, 95% CI: 0.10-0.78; p = 0.011), Catholic (B = 0.3, 95% CI: 0.12-0.47; p = 0.001), and Evangelical (B = 0.32, 95% CI: 0.09 to 0.64; p = 0.014) students had a significantly higher BMI compared to SDA. Baptist (B = -0.2, 95% CI: -0.37--0.05; p = 0.017) and Evangelical (B = -0.13, 95% CI: -0.28--0.03; p = 0.012) students exhibited a lower mean score on the measure of healthy lifestyles compared to SDA students. Additionally, Baptist (PR = -0.32, 95% CI: -0.92--0.12; p = 0.035) and Catholic (PR = -0.3, 95% CI: -0.99--0.19; p = 0.016) students exhibited a lower probability of eating breakfast regularly compared to SDA students. CONCLUSIONS: Health professionals should consider these findings when designing and implementing health promotion programs that are culturally sensitive and respectful of the beliefs and practices of all religious groups in university settings.

Influence of daily life and health profile in subtle cognitive decline of women residing in Spanish religious communities: DeCo religious orders study.

Background: Prior to the onset of dementia, individuals commonly undergo a phase marked by subtle cognitive changes, known as subtle cognitive decline. Recognizing these early cognitive alterations is crucial, as they can serve as indicators of an impending decline in cognitive function, warranting timely intervention and support. Objectives: To determine the incidence of subtle cognitive decline in a population of Spanish women and establish the relationship with possible protective and/or risk factors such as cognitive reserve, cardiovascular risk factors, medication consumption and psychosocial factors. Design and participants: This is a cross-sectional observational study with women from the general population and a more homogeneous population composed of nuns from the Valencian region (Spain). Measurements: A validated questionnaire was used including lifestyle variables, chronic illnesses, level of education and pharmacological treatments. Three validated subtle cognitive decline screening tests with varying levels of sensitivity and specificity were used: Memory Impairment Screening, Pfeiffer's Short Portable Mental State Questionnaire, and Semantic Verbal Fluency. Results: Our results suggest that nuns may have a significantly reduced risk of cognitive decline compared to the general population (20.67% in nuns vs. 36.63% in the general population). This lower risk for subtle cognitive decline in nuns may be partly attributed to their higher cognitive reserve and long-time engagement in intellectually stimulating activities. Additionally, nuns tend to adopt healthy lifestyles, they are not isolated because they live in community and obtained lower scores for risk factors such as depression, anticholinergic burden, and benzodiazepine consumption. Conclusion: A healthy lifestyle combined with intellectually stimulating activities is related with preserved cognitive function.

Intuitive moral bias favors the religiously faithful.

Belief in powerful supernatural agents that enforce moral norms has been theoretically linked with cooperative altruism and prosociality. Correspondingly, prior research reveals an implicit association between atheism and extreme antisociality (e.g., serial murder). However, findings centered on associations between lack of faith and moral transgression do not directly address the hypothesized conceptual association between religious belief and prosociality. Accordingly, we conducted two pre-registered experiments depicting a "serial helper" to assess biases related to extraordinary helpfulness, mirroring designs depicting a serial killer used in prior cross-cultural work. In both a predominantly religious society (the U.S., Study 1) and a predominantly secular society (New Zealand, Study 2), we successfully replicated previous research linking atheism with transgression, and obtained evidence for a substantially stronger conceptual association between religiosity and virtue. The results suggest that stereotypes linking religiosity with prosociality are both real and global in scale.

Faith and vaccination: a scoping review of the relationships between religious beliefs and vaccine hesitancy.

BACKGROUND: Throughout history, vaccines have proven effective in addressing and preventing widespread outbreaks, leading to a decrease in the spread and fatality rates of infectious diseases. In a time where vaccine hesitancy poses a significant challenge to public health, it is important to identify the intricate interplay of factors exemplified at the individual and societal levels which influence vaccination behaviours. Through this analysis, we aim to shed new light on the dynamics of vaccine hesitancy among religious groups, contributing to the broader effort to promote vaccine uptake, dispel misunderstandings, and encourage constructive dialogue with these groups. METHODS: We used the PRISMA-ScR (Preferred Reporting Items for Systematic reviews and Meta-Analyses extension for Scoping Reviews) using the 20-point checklist to guide this review. The inclusion criteria for our study were that the literature should be in English, concerned with vaccine hesitancy as the focus of study, study the impact religiosity or religious beliefs as either an outcome or control variable, concerning population levels, and be peer-reviewed. RESULTS: We analysed 14 peer-reviewed articles that included components related to religiosity or religious beliefs and their impact on vaccine hesitancy published until September 2023. All the articles were published in approximately the last decade between 2012 and 2023, with only 4 of the articles published before 2020. Out of the 14 studies included in our review, twelve utilized quantitative methods, while the remaining two employed qualitative approaches. Among the studies included in our analysis, we found various approaches to categorizing religious belief and identity. In most studies when religion is uniformly regarded as the sole determinant of vaccine hesitancy, it consistently emerges as a significant factor in contributing to vaccine hesitancy. All studies in our review reported sociodemographic factors to some degree related to vaccine hesitancy within their sample populations. Our analysis underscored the need for nuanced approaches to addressing vaccine hesitancy among religious groups. CONCLUSION: Vaccine hesitancy is a complex issue and driven by a myriad of individual and societal factors among which religious beliefs is commonly associated to be a driver of higher levels among populations.

Religion, Geography, and Risky Sexual Behaviors Among International Immigrants Living in China: Cross-Sectional Study.

Background: Behavioral differences exist between countries, regions, and religions. With rapid development in recent decades, an increasing number of international immigrants from different regions with different religions have settled in China. The degrees to which sexual behaviors-particularly risky sexual behaviors-differ by religion and geographical areas are not known. Objective: We aim to estimate the associations of religion and geographical areas with sexual behaviors of international immigrants and provide evidence for promoting the sexual health of international immigrants. Methods: A cross-sectional study was conducted via the internet with a snowball sampling method among international immigrants in China. In our study, risky sexual behaviors included having multiple sexual partners and engaging in unprotected sex. Descriptive analysis was used to analyze the basic characteristics of international immigrants as well as their sexual behaviors, religious affiliations, and geographical regions of origin. Multivariate binary logistic regression analyses with multiplicative and additive interactions were used to identify aspects of religion and geography that were associated with risky sexual behaviors among international immigrants. Results: A total of 1433 international immigrants were included in the study. South Americans and nonreligious immigrants were more likely to engage in risky sexual behaviors, and Asian and Buddhist immigrants were less likely to engage in risky sexual behaviors. The majority of the Muslims had sexually transmitted infection and HIV testing experiences; however, Muslims had a low willingness to do these tests in the future. The multivariate analysis showed that Muslim (adjusted odds ratio [AOR] 0.453, 95% CI 0.228-0.897), Hindu (AOR 0.280, 95% CI 0.082-0.961), and Buddhist (AOR 0.097, 95% CI 0.012-0.811) immigrants were less likely to report engaging in unprotected sexual behaviors. Buddhist immigrants (AOR 0.292, 95% CI 0.086-0.990) were also less likely to have multiple sexual partners. With regard to geography, compared to Asians, South Americans (AOR 2.642, 95% CI 1.034-6.755), Europeans (AOR 2.310, 95% CI 1.022-5.221), and North Africans (AOR 3.524, 95% CI 1.104-11.248) had a higher probability of having multiple sexual partners. Conclusions: The rates of risky sexual behaviors among international immigrants living in China differed depending on their religions and geographical areas of origin. South Americans and nonreligious immigrants were more likely to engage in risky sexual behaviors. It is necessary to promote measures, including HIV self-testing, pre-exposure prophylaxis implementation, and targeted sexual health education, among international immigrants in China.

Ethical Issues in the Care of Patients Whose Personal, Religious, or Cultural Beliefs Impact Clinical Management Strategies.

Ethical principles regarding respect for patient autonomy in medical decision-making and the impact of religion, culture, and other issues on clinical care have been extensively reviewed in the medical literature. At the same time, despite physicians having an understanding of the underlying ethical principles in clinical decision-making, challenges arise when managing complicated clinical problems for which medical treatment is available, but not acceptable to the patient. For example, many anesthesiologists are challenged when caring for one of Jehohah's Witnesses who refuses to receive blood or blood products despite the potential consequences of doing so.

Assessment of Noise Levels of Churches in the Kpone Katamanso Municipal Assembly in Ghana.

Different sound levels are encountered by pastors, ministers, and the whole congregation during church services, which may extend for hours, and also by people living close to these churches. This can have an adverse effect on their health. The maximum allowable noise level in worship places is 65 dB (A), according to the Ghana Standards Authority (GSA). The aim of the study was to quantify the noise pollution levels of the churches in Kpone Katamanso Municipal Assembly (KKMA) and assess the equivalent noise levels of the churches' indoor and outdoor spaces. This investigation is being conducted due to the high number of churches and the noise emanating from these churches in the Kpone Katamanso Municipality and the possible impact on human health. Thirty churches were chosen at random for the study; on Sundays between the hours of 7.30 and 12.0 pm, sound levels in churches were measured using a portable General Class 1 Meter type DSM403SD with a data logging system. MS Excel was used to evaluate the data and determine characteristics including noise exposure levels (NEL), background noise level (L 90), severe noise level (L 10), and equivalent noise level (L eq). The indoor equivalent noise level ranges from 74.5 dB (A) to 104.1 dB (A), and the outdoor equivalent noise level ranges from 52.6 dB (A) to 85.3 dB (A). All of the noise levels found indoors of the churches were greater than the 65 dB (A) safe allowable limit, putting the congregants and residents at risk for a variety of physiological and psychological problems.

The relationship between compliance with immunosuppressive therapy and religious attitudes of kidney transplant patients.

OBJECTIVE: This study was conducted to examine the relationship between adherence to immunosuppressive therapy and religious attitudes of kidney transplant patients. METHOD: The research was conducted descriptively with patients followed in the transplantation clinic of the between 2015 and 2019. The sample consisted of 142 patients who met the study criteria. Before starting the study, necessary permissions were obtained from the institution, ethics committee and patients. RESULTS: There was a significant relationship between marital status, educational status, income status and the mean score of the immunosuppressive treatment adherence scale, and between family type and the mean score of the religious attitude scale (p < 0.05). Of these results only; It was determined that there was a significant relationship between the priority order of drugs in life, duration of renal failure and time after transplantation and drug compliance scale average score (p < 0.05). Those who do not want to donate their kidneys to their relatives, those who do not want to donate organs when they die, those whose religious beliefs affect drug compliance, the duration of kidney failure is between 1 and 12 months and the period after transplantation 13- It was determined that those who had 60 months had a "more positive religious attitude" (p < 0.05). CONCLUSION: It was found that the mean score of the immunosuppressive treatment compliance scale of kidney transplant patients was at a good level, while the mean score of religious attitude was below the middle level. In addition, there was no significant relationship between the mean score of the immunosuppressive treatment compliance scale and the mean score of the religious attitude scale.

The impact of the first year of COVID-19 pandemic on suicides in a collection of 27 EU-related countries.

Disasters, including epidemics, have a characteristic course, both in terms of the specific events and the human reactions to them. However, it is difficult to predict whether the COVID-19 pandemic will eventually lead to an increase in suicide rates. We aimed to provide a general pattern of the change in suicide rates in the countries linked to the European Union by direct comparison of the years 2019 and 2020 by gender and age group, grouped according to the predominant religions. Overall, 27 countries were included in the analysis. Incidence rate ratios and their 95% confidence intervals were calculated to characterise annual changes in the incidence of suicide deaths. In almost two-thirds of the countries studied, suicide rates did not increase. The largest increases were observed in Catholic-majority and 'mixed' Catholic-Protestant countries, but this was significant only for the oldest age group (over 65 years). This increase was even more marked within some Catholic-majority countries (Hungary, Ireland, and Spain) during the first months of the pandemic. There was no statistically significant increase overall in the suicide death rates in Europe. However, the pattern of suicide rates has changed significantly in some countries, and by age group and religion, respectively.

Health risk assessment of heavy metals in the dust street of Mehran city, as a busy city in religious times, Iran.

The concentration of various potentially toxic metals (Pb, Cd, As, Ni, Zn, and Cr) in street dust samples collected from Mehran city, Iran, was analyzed. The samples were obtained during normal traffic conditions, NTT, prior to the Arbaeen ceremony, as well as after the pilgrims' return, which corresponds to high traffic time, HTT. Street dust samples were analyzed for HM content using ICP-OES, following acid digestion. The subsequent evaluation of the data involved the application of the geo-accumulation index, enrichment factor, and potential ecological risk index (PER) and health risk assessment. The findings demonstrate a notable increase in the levels of HMs during HTT compared to the NTT. The highest enrichment values for Pb and Cd were observed in Mehran Street dust during the HTT. The mean of PER for all sampling points increased to 138.24, indicating a moderate-potential ecological risk at this time. Based on the health risk assessment, it was found that the hazard index for all samples was below one. The incremental lifetime cancer risk was below 10-6. This indicates that the exposed population is not exposed to substantial health risks. Despite the heavy traffic caused by the Arbaeen ceremony in this area and the high enrichment of HMs, along with potential ecological risks, no significant health risks were observed for individuals exposed to street dust. However, it is important to note that the continuation of this trend, in the absence of proper traffic management, could lead to significant environmental and health problems in the future.

Case Report of 11 Years of Severe Malabsorption, Muscular Atrophy, Seizures, and Immunodeficiency Resolved After Proximal Intercessory Prayer.

We present the case of 11 years of severe malabsorption, muscular atrophy, seizures, and immunodeficiency resolved after proximal intercessory prayer (PIP). A male infant suffered from severe abdominal pain and impaired development with the introduction of solid food at age five months. The patient had previously appeared healthy, having been born to term and breastfed. Neocate and total parenteral nutrition (TPN) were prescribed, and the former was removed due to abdominal pain and diarrhea. Ultimately, the patient became completely dependent on TPN. It was concluded that he suffered from chronic, idiopathic, severe malabsorption. Development of neutropenia, hypogamma-globulinemia, and hypotonia was recorded. Medical records document atrophy and progressive deterioration of muscular symptoms. At five years of age, frontal lobe epilepsy was detected. Over the course of the disease, several genetic tests were performed. Doctors tried unsuccessfully to diagnose an underlying condition, with various mitochondriopathies and Shwachman-Diamond syndrome suggested as possible causes, but no prognosis of recovery was given. Eleven years following the initial presentation of symptoms, proximal intercessory prayer (PIP) was administered in a single session. The patient reported no unusual sensations during prayer. However, oral feedings were immediately tolerated without discomfort from that time onward. Post-PIP medical records indicate discontinuation of TPN, seizures, and seizure medications. Progressive improvement in the hematological disorders, BMI, and muscular symptoms was also observed. The present case report describes a novel association between PIP and the lasting resolution of multiple symptoms likely related to a genetic disorder. The results inform ongoing discussions about faith-based practices in health care and suggest the need for additional studies of PIP on health outcomes.

The effects of Religiosity, Spirituality, and sense of purpose on posttraumatic stress disorder treatment outcomes among Veterans.

BACKGROUND: Religion/spirituality (R/S) is an important and commonly used resource for coping with difficult experiences and has been shown to reduce the development of posttraumatic stress disorder (PTSD) symptoms following a trauma. However, it is not clear how R/S affects response to treatment of PTSD. OBJECTIVE: The aim of this paper was to understand how Veterans' R/S and sense of purpose were related to clinical outcomes when engaging in Cognitive Processing Therapy (CPT) or Prolonged Exposure (PE). It was predicted that Veterans identifying as R/S would have a higher sense of purpose, be more likely to complete treatment, and have greater symptom change during treatment. METHOD: The study included 91 military Veterans from a VA Medical Center outpatient PTSD Clinical Team who initiated CPT or PE and responded to a question about the importance of R/S in their lives at intake. RESULTS: Forty nine percent of the Veterans in this sample reported R/S were important to them and had mixed feelings about whether their life had a clear sense of purpose. Neither R/S nor sense of purpose were associated with treatment completion or response to PTSD treatment. CONCLUSION: These findings suggest that once PTSD has developed, R/S or sense of purpose may not play a significant role in completion of or response to evidence-based psychotherapies (EBPs) for PTSD. EBPs for PTSD are equally effective for Veterans identifying as R/S and those who do not, which may be reflective of administering EBPs in a culturally responsive manner.

The association between PTSD symptom clusters and religion/spirituality with alcohol use among first responders.

Alcohol misuse and posttraumatic stress disorder (PTSD) co-occur at high rates among first responders (e.g., law enforcement, firefighters, paramedics), underscoring the need to better understand these relations to inform intervention efforts. Identifying malleable processes relevant to the association between PTSD and alcohol among first responders could inform tailored interventions. An example of such a malleable process is spirituality. As such, the current study examined the unique relationships between PTSD symptom clusters and alcohol misuse, while also accounting for the role of select demographics and religion/spirituality, in a sample of first responders. A national online sample of first responders (N = 320) completed measures of PTSD symptomology, alcohol misuse, religion/spirituality and demographics. Hierarchical linear regression analyses revealed that PTSD Intrusion (Cluster B) symptom severity was associated with greater alcohol misuse and PTSD Avoidance (Cluster C) was associated with lower alcohol misuse. Additionally, positive and negative spiritual coping were also associated with alcohol misuse. In the context of similar research among military samples, findings suggest potentially unique associations between PTSD symptom clusters and alcohol misuse among first responders. Additionally, findings highlight the potentially protective role of religion/spirituality in this population. Future research should explore nuanced relationships between PTSD symptom clusters and alcohol misuse as well as the salience of spirituality/religion in this unique population.

Mobilizing Meaning: Religion and Spirituality Among Future Generations.

Religion and spirituality have long been known to impact both physical and mental health. Considering religion and spirituality as possible additions to social determinants of health, this article examines the current state of religion and spirituality in the United States and also discusses the ways in which they can contribute to the mental health of children and adolescents. Further, this article also discusses new approaches within religion and spirituality to address the changing needs of future generations.

Cultural transmission and religious belief: An extended replication of Gervais and Najle (2015) using data from the International Social Survey Programme.

Beliefs in supernatural agents or religious beliefs are pervasive, yet there are individual differences in such beliefs. Although various factors have been proposed as relevant, recent research has increasingly emphasized the importance of cultural learning, showing that enthusiastic religious behavior (credibility enhancing displays; CREDs) from parents predicts increased religious beliefs among their children. In addition to this kin-biased learning, Gervais and Najle (2015) analyzed data from the World Values Survey to demonstrate that the number of adults who show religious CREDs is also an important predictor of people's beliefs, indicating that individuals develop their religious beliefs through conformist learning. This pre-registration study aimed to replicate and extend these findings by analyzing data from the International Social Survey Programme (ISSP), which is another large social survey. We examined the generalizability of the results by analyzing multigenerational samples. Multilevel regression and signal detection analyses revealed that the presence of both kin-biased and conformist learning cues was significantly associated with respondents' religious beliefs. Moreover, they suggested tension between the two cultural learning cues, thereby suggesting that the effect of kin-biased learning on religious beliefs becomes stronger (weaker) when the cue for conformist learning is unclear (clear). These results support the idea that these two types of cultural learning are crucial to the development of religious beliefs.

Assessing the Impact of Religion and College Life on Consumption Patterns of Ultra-Processed Foods by Young Adults: A Cross-Sectional Study.

(1) Background: University students, often constrained by time and influenced by socio-economic factors such as culture and religion, frequently adopt diets centred on ultra-processed foods (UPFs), increasing the risk of long-term non-communicable diseases. This study aimed to assess UPF consumption among Spanish university students and explore the potential impact of religion and the academic year on their eating habits. (2) Methods: In a cross-sectional study of 257 university students aged 18-31, UPF consumption was assessed using NOVA food classification at the academic year's start and end. Chi-square and Wilcoxon tests analysed UPF consumption changes, while binary logistic regression identified associations between religion and weekly UPF consumption. (3) Results: Muslim students had a consumption of industrial bakery products almost five times [95% CI: 2.694-9.259] higher than that observed among Christians. Similar data were observed for artificial juice consumption (OR = 3.897, 95% CI = 2.291-6.627) and candy consumption (OR = 3.724, 95% CI = 2.051-6.762). Moreover, a greater percentage of calories and grams of saturated fats from UPFs was observed for Muslims at the end of the study. (4) Conclusions: Highlighting the impact of religion on UPF consumption among students underscores the necessity of monitoring and intervening in dietary habits to prevent undesirable long-term complications such as cardiovascular diseases.