Religious leaders can motivate men to cede power and reduce intimate partner violence: Experimental evidence from Uganda.

Violence committed by men against women in intimate relationships is a pervasive problem around the world. Patriarchal norms that place men as the head of household are often to blame. Previous research suggests that trusted authorities can shift perceptions of norms and create behavior change. In many settings, a compelling authority on behavior in relationships is religious leaders, who are influential sources of information about proper conduct in relationships and gatekeepers of marriage, but may also uphold traditional gender roles. One way leaders exert their influence is through premarital or couples counseling courses. In this study, we test whether, if given an opportunity to offer a more progressive religious interpretation of gender roles during these courses, religious leaders could motivate men to share power and thereby reduce violence. Building on existing faith networks of Christian religious leaders in western Uganda, we conducted a large pair-matched, randomized controlled trial among 1,680 heterosexual couples in which participants were randomized to attend a 12-session group counseling course or wait-listed. We find that the program shifted power from men to women and reduced intimate partner violence by five percentage points, comparable with more intensive secular programs. These improvements were largest among couples counseled by religious leaders who held the most progressive views at baseline and who critically engaged with the material. Our findings suggest that religious leaders can be effective agents of change for reducing violence.

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.

In Search of Safe Spaces: An Exploratory Study of the Anticipated Help-Seeking Needs and Preferences of Protestant Christian Women in Singapore with Respect to a Hypothetical Abortion Scenario.

Research suggests that religious beliefs may contribute to abortion stigma, resulting in increased secrecy, reduced social support and help-seeking as well as poor coping and negative emotional consequences such as shame and guilt. This study sought to explore the anticipated help-seeking preferences and difficulties of Protestant Christian women in Singapore with regard to a hypothetical abortion scenario. Semi-structured interviews were conducted with 11 self-identified Christian women recruited through purposive and snowball sampling. The sample was largely Singaporean and all participants were ethnically Chinese females of a similar age range (late twenties to mid-thirties). All willing participants were recruited regardless of denomination. All participants anticipated experiences of felt, enacted and internalized stigma. These were affected by their perceptions of God (e.g., how they see abortion), their personal definitions of "life" and their perceptions of their religio-social environment (e.g., perceived social safety and fears). These concerns contributed to participants choosing both faith-based and secular formal support sources with caveats, despite a primary preference for faith-based informal support and secondary preference for faith-based formal support. All participants anticipated negative post-abortion emotional outcomes, coping difficulties and short-term decision dissatisfaction. However, participants who reported more accepting views of abortion also anticipated an increase in decision satisfaction and well-being in the longer term.

Saints, demons, and faith - A review of the historical interaction between Christianity and epilepsy.

The view that epilepsy is caused by demonic possession prevailed throughout the Middle Ages and re-emerges in rare cases of misguided exorcisms even in modern Western societies. This review reflects on the biblical sources of the demonic understanding of seizures and the subsequent marginalization of people with epilepsy. While the development of science led to a decline in beliefs of supernatural causes of seizures, the link between Christianity and epileptology is sustained through recurrent considerations of epileptic phenomena among religious figures. The influence of epilepsy on the legacy of historical persons of Christianity should be regarded with caution because of limited clinical evidence in historical documents. However, it should be acknowledged that religious experiences, as well as general religiosity, can be important in modern-day epilepsy care as they are shown to have psychological, societal, and even clinical implications. Further studies should expand our knowledge on the contemporary importance of the Christian tradition for people with epilepsy.

Understanding religious attachment among christians seeking spiritually integrated psychotherapies: A mixed methods study.

OBJECTIVE: This mixed methods study aimed to understand ways of viewing and experiencing religious attachment among Christians in spiritually integrated psychotherapies. METHOD: In total, 190 Christian-affiliated clients completed narrative responses about religious and parental attachment along with validated measures of spiritual and psychological functioning toward the start of treatment. RESULTS: An inductive content analysis revealed ten ways in which clients were viewing and experiencing God. Although painful themes were expressed, clients more frequently discussed comforting themes related to religious attachment. Additional analyses demonstrated convergence with parental attachment and quantitative measures of spirituality and mental health. CONCLUSION: Religious attachment appears to primarily provide a sense of strength and comfort for Christians seeking care. Findings also indicate clients view and experience God in similar ways as their parents or caregivers. As such, assessing and affirming clients' faith may facilitate positive changes in how they view and experience themselves and others in treatment.

The Woman Who Testified: The Pentecostalization of Psychiatry in Yaoundé, Republic of Cameroon.

This article takes a case study approach to the predominance of Pentecostalism, a Christian movement emphasizing conversion and testimony to divine grace, among patients at Sommeil Psychiatric Hospital in Yaoundé, Republic of Cameroon. I argue that certain patients' desire to serve as témoignage (French) or "testimony" (English) to life before and after Sommeil-to the efficacy of biomedical psychiatry-indicates a pattern in which patients drew on their Pentecostal affiliation to navigate psychiatric treatment. Grounded in 24 months of fieldwork with patients and families and hospital staff, I contend that patient experiences of treatment imperfectly paralleled prior and ongoing experiences of Pentecostalism, including cultivation of the desire to convert and testify. Taking this cultivation of desire as a form of subject-making, I conceptualize the entanglement of religious and therapeutic subjectivities at Sommeil as a patient-driven "Pentecostalization" of psychiatry, which offers patients plural possibilities and timeframes of 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.

Religiosity and Quality of Life in Older Christian Women in Ireland: A Mixed Methods Analysis.

This study used a mixed methods approach to understand the ways in which religion and quality of life (QoL) are associated in later life in Ireland. Longitudinal quantitative data from 2112 Christian women aged 57 and over at baseline (2009-10) participating in the Irish Longitudinal Study on Ageing (TILDA), as well as qualitative data from semi-structured interviews from 11 Christian women aged 65 and over in 2018, were used. The quantitative data showed an association between lower religiosity and lower QoL. Qualitative data supported an effect of religious involvement on QoL although certain aspects of being religious in Ireland were accompanied by distress. The data suggested that the relationship between religious attendance and higher QoL could be driven by multifactorial pathways, including psychological, social, and practical benefits.

God Representation Types Are Associated With Levels of Personality Organization and Christian Religious Orthodox Culture.

ABSTRACT: This exploratory study shows that God representation types are associated with levels of personality organization. Among two Dutch samples of psychiatric patients (n = 136) and nonpatients (n = 161), we found associations between the psychotic, borderline, and neurotic personality organizations, and passive-unemotional, negative-authoritarian, and positive-authoritative God representation types, respectively. Both patients and nonpatients reported positive God representations, but only nonpatients and higher-level functioning patients reported an integrated God-object relation. For persons with personality pathology, the relationship with God can be a struggle and might have a defensive and/or compensating function. In addition to personality organization, Christian religious orthodox culture is a statistical predictor of God representations, but not of anger toward God. We offer suggestions for how psychotherapeutic work with God representations might differ for patients with different levels of personality organization.

Apocalypse without anxiety: the end times for a Caribbean religion.

Affect has not been entirely established as a casual explanation in social science. The classic academic accounts of millennial movements emphasise both a period of 'unease' in the ambient atmosphere or 'of tension' at the actual start, and then a periodic culmination of fear or extreme emotion as the movement gains a following and the prophecy accelerates so much so, that 'apocalyptic expectation' equates with 'anxiety'. In the instance examined here, a new Caribbean religion, there may well have been identified anxieties around the time of the founder's visions, but once established the group have little strong emotion, negative or otherwise, although always facing the imminent end of all things.

The Future of Nursing: Creating A Culture of Equity.

As development of the Future of Nursing 2020-30 Report by the National Academy of Medicine is underway, the nursing profession is positioned to continue positively impacting health and health equity in the United States. Progress to date engenders hope that nurses will continue to take a significant role in reducing health disparities. The work to create a culture of health aligns with the Christian imperative to "love your neighbor as yourself."

Are there associations between religious affiliation and drive for muscularity? A cross-sectional survey of young Muslim women, Christian women and atheist women from Germany.

BACKGROUND: Over the last 20 years, society's perception of the ideal female body size in Western cultures has changed from thin to athletic, and many women practice sports to achieve well-toned bodies. However, to date, no study has investigated whether Muslim women who live in a Western country and veil their bodies strive for lean or muscular bodies too. The current cross-sectional survey therefore addressed this question. METHODS: Veiled Muslim women (n = 70), unveiled Muslim women (n = 50), Christian women (n = 79), and atheist women (n = 68) living in Germany answered several questionnaires assessing engagement in sports, body appreciation, and drive for leanness and muscularity. Univariate and multivariate analyses were conducted to compare the four groups. RESULTS: The results of univariate and multivariate analyses showed that Muslim women engaged less in sports and veiled Muslim women reported higher body appreciation than did Christian and atheist women. Although the groups did not differ significantly in drive for muscularity, Muslim women showed lower levels of drive for leanness than did Christian and atheist women. CONCLUSION: Given that Muslim women engaged less in sports and strived less for a lean body compared to Christian and atheist women, a well-toned body might be less important for them. Nevertheless, as being active is beneficial for general health, barriers that prevent Muslim women from engaging in sports should be diminished.

Subjective Quality of Life, Religiousness, and Spiritual Experience in Greek Orthodox Christians: Data from Healthy Aging and Patients with Cardiovascular Disease.

The goal of this study is to examine subjective quality of life-life satisfaction, religiousness, and spiritual experience in healthy younger and older adults, as well as in older patients suffering from severe cardiovascular disease, while examining the role of marital status, employment and socioeconomic status, existence of social network, urbanicity, education, depression, and personal opinion about the country's current socioeconomic situation. Results revealed that there are no age differences and that the role of demographic variables as predictors of religiousness, spiritual experience, and quality of life-life satisfaction don't seem to be very strong. Marital status, employment, and religiousness moderately predict quality of life-life satisfaction. Quality of life-life satisfaction, religiousness, and spirituality are not strongly interconnected in this Greek Orthodox Christian sample. Future cross-cultural research should further investigate the role of other psychological and social parameters that may have a stronger predictive role in quality of life of older adults.

Grave new world: The conspiracy of silence surrounding non-voluntary euthanasia.

The scholarship of euthanasia indicates that in most cases, to date, non-voluntary euthanasia has been studied where euthanasia is legalized. Findings of these studies demonstrate the 'slippery slope' and reveal that non-voluntary euthanasia is pervasive in these countries. The research is aimed at answering two questions: (1) What are the common death hastening methods? (2) Is the acceptance of active non-voluntary euthanasia related to the legal status of euthanasia? A qualitative study was conducted in ICUs with 15 nurses. All of the interviewees refused to take part in the death hastening cases and did not obey any doctor's instruction that could hasten or cause death. Therefore, doctors who conducted NVE did it by themselves. The present study provides evidence of the phenomenon of illegal non-voluntary euthanasia as a routine practice by physicians in palliative care units in Israel. Interviews with 15 nurses employed in these units shed light on the means and methods used by these doctors to hasten terminal patients' death. We conclude that Nurses in various end-of-life care units persist in preserving their professional integrity and refuse to obey doctors' instructions for non-voluntary euthanasia. The slippery slope argument has been refuted in this context.

Christian and Political Conservatism Predict Opposition to Sexual and Gender Minority Rights through Support for Christian Hegemony.

Although significant strides have been made for sexual and gender minority (SGM) rights in the United States, there continues to be opposition to SGM rights from many conservative Christians and political conservatives. In this study, we investigate this opposition by examining support for Christian hegemony (i.e., the idea that Christianity should be the norm and Christians should be in power in the United States) and unawareness of Christian privilege (i.e., unearned advantages for Christians) as religiopolitical variables that help to explain the association between Christian and political conservatism and opposition to a host of SGM rights (same-sex marriage, same-sex adoption, nondiscrimination policies in jobs and housing for SGMs, and bills regarding transgender public bathroom use). Based on structural equation modeling analysis with heterosexual cisgender Christian (n = 688) and Areligious (n = 327) students, we demonstrate that support for Christian hegemony and unawareness of Christian privilege help to explain the association between Christian and political conservatism and opposition to SGM rights. These findings advance our understanding of a new type of religious-based variable focused on religious power and privilege to help understand conservative religious and political opposition to SGM rights. Limitations, implications, and directions for future research also are discussed.

Leaving My Religion: How Ex-Fundamentalists Reconstruct Identity Related to Well-Being.

There is a well-established, steady trend of religious disaffiliates in the USA. However, little qualitative research has been devoted to documenting the experience of religious disaffiliation or "exiting," specifically in the context of identity reconstruction and well-being. This study investigates an understudied subgroup of exiters-individuals who have left Christian fundamentalist religions. Drawing on 24 in-depth interviews, this research reveals the social psychological processes through which former religious participants reconstruct their identity and self-concepts related to their well-being. The results demonstrate that while it is challenging in the beginning stages of the exiting process to develop a new identity and improve self-concepts, over time the construction of a nonreligious identity eventually contributed to participants' greater well-being.

Investigating Denominational and Church Attendance Differences in Obesity and Diabetes in Black Christian Men and Women.

Prior investigations of the relationships between religious denomination and diabetes and obesity do not consider the nuance within black faith traditions. This study used data from the National Survey of American Life (n = 4344) to identify denominational and religious attendance differences in obesity and diabetes among black Christian men and women. Key findings indicated that black Catholics and Presbyterians had lower odds of diabetes than Baptists. Black men that attended church almost daily were nearly twice as likely to be obese than those that never attend services. These results indicate that denomination and gender should inform faith-based and placed health promotion approaches.

Religion and Caregiving for Orphans and Vulnerable Children: A Qualitative Study of Caregivers Across Four Religious Traditions and Five Global Contexts.

Studies of caregivers of orphans and vulnerable children (OVC) rarely examine the role religion plays in their lives. We conducted qualitative interviews of 69 caregivers in four countries: Ethiopia, Kenya, Cambodia, and India (Hyderabad and Nagaland), and across four religious traditions: Christian (Orthodox, Roman Catholic, and Protestant), Muslim, Buddhist, and Hindu. We asked respondents to describe the importance of religion for their becoming a caregiver, the way in which religion has helped them make sense of why children are orphans, and how religion helps them face the challenges of their occupation. Using qualitative descriptive analysis, three major themes emerged. Respondents discussed how religion provided a strong motivation for their work, reported that religious institutions were often the way in which they were introduced to caregiving as an occupation, and spoke of the ways religious practices sustain them in their work. They rarely advanced religion as an explanation for why OVC exist-only when pressed did they offer explicitly religious accounts. This study has implications for OVC care, including the importance of engaging religious institutions to support caregivers, the significance of attending to local religious context, and the vital need for research outside of Christian contexts.

Prospective Associations Among Youth Religiosity and Religious Denomination and Youth Contraception Use.

This study prospectively investigates associations among youth religiosity, religious denomination, and contraception use. Associations between youth religiosity and religious denomination, and type of contraceptive used and consistent contraceptive use among sexually active youth (N = 757) were analyzed using multinomial and binomial logistic regression. Identifying with a religious denomination was a predictor of dual contraceptive use relative to using no method of contraception (AOR = 2.17). There was no association between youth religiosity and type of contraceptive use or contraceptive consistency. Religious leaders and public health practitioners should collaborate to develop strategies to engage in conversations with sexually active youth about contraceptive use.

Prayer in Marriage to Improve Wellness: Relationship Quality and Cardiovascular Functioning.

This study examined daily partner-focused petitionary prayer (PFPP) on relationship communication and quality as well as novel indices of cardiovascular functioning in a sample of 90 adults. PFPP was compared to waitlist and meditation conditions over a 4-week period. Aortic hemodynamics via pulse wave analysis were assessed before and after the intervention. Factorial repeated measures analyses indicated that for those in the prayer condition, there were significant improvements in coronary perfusion, decreased left ventricular work, and increased coronary blood flow. Additionally, the perceived positive aspects of one's relationship improved for those in the prayer condition. Similar changes did not occur in waitlist and meditation conditions. Findings suggest that daily PFPP improves relationship quality and cardiovascular efficiency via improving protective cardiovascular mechanisms. Practical implications are briefly discussed.