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.

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 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.

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.

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.

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.

"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.

Interventions using the Qur'an to promote mental health: a systematic scoping review.

BACKGROUND: Accommodating and addressing the beliefs and attitudes of Muslim patients, means designing culturally competent mental health services. Practicing Muslims around the world often use the Qur'an when seeking guidance for health. AIMS: The aim of this study was to identify interventions using the Qur'an as a promoting factor for mental health. METHODS: The paucity of academic literature in the area meant a systematic scoping review of the evidence was appropriate. Conducting the search for peer-reviewed evidence used six databases, searching for grey literature used Google Scholar, for evidence published up to 29th December 2022. Analysis used the Patterns, Advances, Gaps, Evidence for practice and Research recommendations (PAGER) framework for scoping reviews to report the findings clearly and accessibly. RESULTS: Out of 1590 articles from databases and 35 from other sources (n = 1625), 79 full-text articles meeting the inclusion criteria were retrieved. Further assessment for eligibility, excluded 35 articles; leaving 44 studies in the final analysis. Interventions identified Salah and supplicant praying, recitation, reading, memorizing and listening to the Qur'an to reduce anxiety, depression and stress and increase quality of life and coping. There was a paucity of evidence from Western countries utilising the Qur'an to support mental health and wellbeing, suggesting a lack of cultural accommodation. Interventions tended to be mostly biomedical and excluded exploration of psychosocial factors such as the effect of social support. CONCLUSIONS: Future research could utilise the Qur'an for Muslim patients, integrating it into routine health care interventions and delivery platforms and more closely relating to Islamic lifestyles. This aims to promote mental health and wellbeing, working towards the WHO 2013-2030 MHAP building mental health and psychosocial support capacity and the United Nations Sustainable Development Goal 3, good health and wellbeing, by 2030.

A review of the psychosocial factors that contribute to sexuality, female sexual dysfunction, and sexual pain among Muslim women.

INTRODUCTION: Sexual pain disorders are complex conditions experienced by women around the world. Muslim women experience sexuality and sexual dysfunction in a distinct manner that is influenced by religious and cultural standards. Muslim women experiencing sexual pain are a unique patient population whose cultural background should be understood by health care professionals to provide culturally competent care. OBJECTIVES: To identify the psychosocial factors that influence Muslim women's experience of sexual pain. METHODS: A comprehensive review of the literature through PubMed and Google Scholar was conducted to compile information related to sexual dysfunction, sexual pain, and treatment options in the Muslim women population in the United States and internationally. RESULTS: Painful sex among Muslim women has been associated with female genital cutting, cultural taboos, lack of sex education, absence of language to discuss sex, negative cognitions about sex, expectations to bear the male partner's inconsiderate sexual performance, and familial interference. Typical treatments for sexual pain in Islamic countries were explored, with new treatments that have recently been tested. CONCLUSION: Understanding sexual pain among Muslim women, including the religious and cultural factors that are potentially associated with this pain, is important for health care professionals to care for their Muslim patients in a culturally competent manner and reduce the implicit bias that may affect quality of care. It appears that providing sexual education, with treatment modalities such as psychotherapy and physical therapy, is useful in treating female sexual pain. We suggest that sexual education, as well as a cultural shift that embraces women's sexual agency, is needed to reduce and prevent sexual pain.

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.

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.

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 (Varlik, 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.

Knowledge, attitudes and practices with regard to prophetic medicine during the COVID-19 pandemic in Saudi Arabia.

OBJECTIVE: The current study explores the impact of Prophetic medicine's knowledge, attitudes, and practices on the Saudi population during the COVID-19 pandemic. SUBJECTS AND METHODS: This study used a web-based cross-sectional design. A self-selected nonprobability sampling technique was utilized to recruit social media users in Saudi Arabia aged ≥18. RESULTS: Four statements were used to evaluate participants' knowledge of the role of prophetic medicine in preventing and treating COVID-19. The participants had significant levels of knowledge, with an average of 90.3% correct answers. They strongly agreed with prophetic advice, including quarantine, travel bans and hand washing to prevent COVID-19 infection, with a mean of 4.3. In addition, the participants followed prophetic advice, including walking for half an hour, keeping social distance, wearing masks, and taking vaccines to prevent COVID-19 infection, with a mean of 4.2. CONCLUSIONS: The current study was conducted to evaluate the knowledge, attitudes, and practices of Muslim residents of Saudi Arabia concerning prophetic medicine during the COVID-19 pandemic. The study revealed that participants had good knowledge of prophetic medicine, including the use of natural products such as honey, ginger, garlic, and olive oil, as well as herbal products such as black seeds, and practices such as cupping. The study also showed that participants strongly believed that COVID-19 preventative measures - including quarantine, travel bans, and handwashing - were introduced by prophetic medicine. Practices including self-isolation, hand washing, and travel bans help prevent, treat and control diseases. They assist in maintaining good health and developing resistance to diseases.

Perspectives of Indonesian Muslim patients with advanced lung cancer on good death: A qualitative study.

PURPOSE: Lung cancer is the leading cause of cancer-related death. Patients with advanced lung cancer may experience burdensome distress at the end of life. The concept of good death has been shown to be complex, and continues to be expanded by gaining a better understanding of the cultural views of different populations. This study aimed to explore the perspective of Indonesian Muslims patients with advanced cancer on the concept of good death. METHOD: A qualitative design comprising in-depth interviews was employed. Seven male and 3 female Muslim patients between ages 36 and 68 and diagnosed with advanced lung cancer were recruited from a teaching hospital in Central Java, Indonesia. RESULTS: Content analysis of the interviews revealed five themes: dying without physical discomfort, dying in religious ways and in a desirable place, dying without emotional discomfort, receiving help and support, and having a good relationship with medical staff. CONCLUSIONS: Indonesian Muslim patient with advanced lung cancer have unique perspectives on good death, especially based on the themes of religious ways of dying and support from family. Health care providers should be aware that good death is not an individual concern and should thus adopt highly sensitive observation skills to assess the physical and emotional state of patients. These providers must also understand their patients' preferences and respect their needs, regardless of their own beliefs.

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.

Social identity enactment in a pandemic: Scottish Muslims' experiences of restricted access to communal spaces.

The comprehensive analysis of social identity cannot simply focus on individuals' cognitive self-definition. Rather it should also theorize the social conditions that affect individuals' opportunities to act in terms of those self-definitions. We argue that the social distancing interventions associated with Covid-19 provide an opportunity to explore the significance of otherwise taken-for-granted social factors which routinely support and sustain individuals' identity enactments. Using qualitative data gathered with 20 members of the Scottish Muslim community (19 diary entries and 20 post-diary interviews), we explore their experiences of restricted access to community-relevant social spaces (e.g., mosques and prayer rooms). Our analysis shows that while these regulations could result in new opportunities for Muslims' religious identity enactments, they also impeded their abilities to act in terms of their religious identification. Addressing such impediments, we develop our understanding of the contextual factors that shape individuals' abilities to enact identity-defining norms and values.

Temporary Self-Deprivation Can Impair Cognitive Control: Evidence From the Ramadan Fast.

During Ramadan, people of Muslim faith fast by not eating or drinking between sunrise and sunset. This is likely to have physiological and psychological consequences for fasters, and societal and economic impacts on the wider population. We investigate whether, during this voluntary and temporally limited fast, reminders of food can impair the fasters' reaction time and accuracy on a non-food-related test of cognitive control. Using a repeated measures design in a sample of Ramadan fasters (N = 190), we find that when food is made salient, fasters are slower and less accurate during Ramadan compared with after Ramadan. Control participants perform similarly across time. Furthermore, during Ramadan performances vary by how recently people had their last meal. Potential mechanisms are suggested, grounded in research on resource scarcity, commitment, and thought suppression, as well as the psychology of rituals and self-regulation, and implications for people who fast for religious or health reasons are discussed.

Religious Afterlife Beliefs Decrease Behavioral Avoidance of Symbols of Mortality.

An astonishing cultural phenomenon is where, far away from or close to a city center, people in different societies localize cemeteries that function as both sites of memory of lost ones and symbols of mortality. Yet a psychological account of such differences in behavioral responses to symbols of mortality is lacking. Across five studies (N = 1,590), we tested a psychological model that religious afterlife beliefs decrease behavioral avoidance of symbols of mortality (BASM) by developing and validating a word-position task for quantifying BASM. We showed evidence that religious believers, including Christians, Muslims, Hindus, and Buddhists, exhibited decreased BASM relative to nonbelievers. We also provide evidence for a causal relationship between religious afterlife beliefs and reduced BASM. Our findings provide new insight into the functional role of religious afterlife beliefs in modulating human avoidance behavior in response to symbols of mortality.

"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).