A Glossary of Distress Expressions Among Kannada-Speaking Urban Hindu Women.

People's lived experiences of distress are complex, personal, and vary widely across cultures. So, too, do the terms and expressions people use to describe distress. This variation presents an engaging challenge for those doing intercultural work in transcultural psychiatry, global mental health, and psychological anthropology. This article details the findings of a study of common distress terminology among 63 Kannada-speaking Hindu women living in Mysuru, the second largest city in the state of Karnataka, South India. Very little existing scholarship focuses on cultural adaptation for speakers of Dravidian languages like Kannada; this study aims to fill this gap and support greater representation of this linguistic family in research on mental health, idioms of distress, and distress terminology. Between 2018 and 2019, we conducted a 3-phase study consisting of interviews, data reduction, and focus group discussions. The goal was to produce a non-exhaustive list of common Kannada distress terms that could be used in future research and practice to translate and culturally adapt mental health symptom scales or other global mental health tools.

Hinduism.

Death is a universal experience. Regardless of one's culture, religion, race or beliefs, we will all die. Hinduism views death very uniquely. Hindus simultaneously mourn and celebrate the loss of loved ones.

Buddhism.

After Christianity, Judaism, and Hinduism, Buddhism is the 4th major religion of the world. The Pew Research Center estimates that as of 2020, about 500 million people (or 6.6% of the world's population) practice Buddhism. China has the largest Buddhist population at 254 million, followed by Thailand at 66 million, and then Myanmar and Japan at about 41 million.

'You don't just do it because someone else said so': Menstrual practices and women's agency in the Hindu diaspora of Trinidad.

Meanings of menstruation are deeply embedded in culture and religion. The current dominant narrative presents menstrual practices as restrictions and often describes Hindu women as 'subjected to' these practices, characterising them as the oppressed victims of their religion. This article seeks to complicate this oversimplified narrative by exploring women's motivations, choices and decisions related to menstrual practices in a small-scale study based on semi-structured interviews and focus groups with women in the Hindu-Trinidadian diaspora. Our findings indicate that the women we interviewed exercise agency in the cognitive, emotional, religious and socio-cultural spheres. Many of them accept the ritual 'impurity' but overwhelmingly restrict this label to the spiritual sphere and separate it from their menstruating bodies. Many reject the idea that the practices are restrictive or stigmatising. They do not understand religion as the source of menstrual stigma but instead value or accept menstrual practices as part of what it means to be a Hindu woman-motivated by religious observance and/or the desire to be part of a community that upholds tradition. These varied manifestations of women's agency challenge the understanding of menstrual practices as necessarily-and-always oppressive and call for acknowledging the nuance and complexity of women's lives.

Religious factors affecting death anxiety in older adults practicing Hinduism.

The aim of the study was to examine the influence of religion on death anxiety in older adults (N = 105) practicing Hinduism and visiting the Kumbh pilgrimage. Standardized questionnaires and brief interviews were administered in participants' native language. Pilgrims with higher religiosity had lower death anxiety compared to pilgrims with lower religiosity. Greater belief in the cycle of rebirth, an increased presence of meaning in life, and less continued search of meaning in life were significantly associated with lower death anxiety. The findings provide support for incorporating religious and spiritual awareness for older adults in community health settings.

Perspectives of Major World Religions regarding Euthanasia and Assisted Suicide: A Comparative Analysis.

Euthanasia and physician-assisted suicide (EPAS) are important contemporary societal issues and religious faiths offer valuable insights into any discussion on this topic. This paper explores perspectives on EPAS of the four major world religions, Christianity, Islam, Hinduism and Buddhism, through analysis of their primary texts. A literature search of the American Theological Library Association database revealed 41 relevant secondary texts from which pertinent primary texts were extracted and exegeted. These texts demonstrate an opposition to EPAS based on themes common to all four religions: an external locus of morality and the personal hope for a better future after death that transcends current suffering. Given that these religions play a significant role in the lives of billions of adherents worldwide, it is important that lawmakers consider these views along with conscientious objection in jurisdictions where legal EPAS occurs. This will not only allow healthcare professionals and institutions opposed to EPAS to avoid engagement, but also provide options for members of the public who prefer an EPAS-free treatment environment.

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.

Cross-National Comparison of Religion as a Predictor of COVID-19 Vaccination Rates.

We examined the effects of religiosity on COVID-19 vaccination rates using a cross-national comparison while controlling for socio-economic factors and culture. Our analysis, conducted on data from 90 countries representing 86% of the world population, showed that Christianity was negatively related to vaccination, while there was no relation with Islam, Buddhism, Hinduism, and nonbelief. The importance of religion, freedom of expression and belief, sex ratio, median age, and almost all cultural factors were not related to vaccination, whereas Human Development Index was. The influence of different religions on vaccination rates has also been described.

Extended Ecological Restoration of Bacterial Communities in the Godavari River During the COVID-19 Lockdown Period: a Spatiotemporal Meta-analysis.

The unprecedented COVID-19 pandemic has had major impact on human health worldwide. Whilst national and international COVID-19 lockdown and travel restriction measures have had widespread negative impact on economies and mental health, they may have beneficial effect on the environment, reducing air and water pollution. Mass bathing events (MBE) also known as Kumbh Mela are known to cause perturbations of the ecosystem affecting resilient bacterial populations within water of rivers in India. Lockdowns and travel restrictions provide a unique opportunity to evaluate the impact of minimum anthropogenic activity on the river water ecosystem and changes in bacterial populations including antibiotic-resistant strains. We performed a spatiotemporal meta-analysis of bacterial communities of the Godavari River, India. Targeted metagenomics revealed a 0.87-fold increase in the bacterial diversity during the restricted activity of lockdown. A significant increase in the resilient phyla, viz. Proteobacteria (70.6%), Bacteroidetes (22.5%), Verrucomicrobia (1.8%), Actinobacteria (1.2%) and Cyanobacteria (1.1%), was observed. There was minimal incorporation of allochthonous bacterial communities of human origin. Functional profiling using imputed metagenomics showed reduction in infection and drug resistance genes by - 0.71-fold and - 0.64-fold, respectively. These observations may collectively indicate the positive implications of COVID-19 lockdown measures which restrict MBE, allowing restoration of the river ecosystem and minimise the associated public health risk.

Compassion: an Expression of Charity in Treatment of Physical and Mental Illness in Individuals and Communities.

This article discusses the notion of compassion using interdisciplinary approach - theological and psychological - providing a brief development of the notion, as well as distinct image in relation to other, similar notions. Seeing that compassion contributes to psychological, spiritual, as well as socialhealth, the article also discusses the importance of compassion in life of individuals and communities. Compassion is also one of the core notions in world religions, and it is key to making communication between religions possible, and equally importantly, opens up a dialogue between religion and various scientific approaches. This article mostly refers to the notion of compassion as described in the Bible, namely New Testament, from aspect of Christianity. Still, in a smaller extent, we researched how Hinduism, Buddhism, Islam, and Judaism perceive and describe compassion. Development of compassion in personal and social relations greatly helps in achieving a healthier society, both for individuals and for the whole communities.

Religiosity and Suicide: A Large-Scale International and Individual Analysis Considering the Effects of Different Religious Beliefs.

In a cohort of 82,898 participants from 60 countries, this study examined attitudes towards suicide among five religions (Buddhism, Christianity, Hinduism, Islam, and other non-specific religions), while simultaneously considering two different dimensions of religiosity: subjective religiosity and religious practices. At the national level, religiosity was an important negative predictor variable for suicide rates and an important positive predictor variable for negative attitudes towards suicide. At the individual level, however, attitudes towards suicide were found to vary significantly across the different religions. The findings emphasize the importance of considering religion perspectives and religiosity, along with its practices and subjective dimensions, in prevention and attention programmes to suicidal behaviour.

COVID-19, Moral Injury and the Bhagvad Gita.

During life challenging times like the present COVID-19 pandemic, the health care worker (HCW) is faced with a number of questions of an existential nature. There is a sense of guilt, anguish, helplessness, uncertainty and powerlessness when one is fighting something on such a powerful scale with limited resources and no definite end in sight. There are circumstances when these feelings can overwhelm a person leading to demoralization and potentially a moral injury. Spiritual practices and advice may help to deal with moral paradoxes and ethical dilemmas when other secular supports are undermined or inaccessible. The Holy Indian Epic, the Bhagvad Gita has described the moral distress of the warrior Arjuna, during the battle of Kurukshetra and the advice given to him by the Lord Krishna the gist of which can be encapsulated in the form of the four Ds- Detachment, Duty, Doer-ship and Dhyana or meditation. In this article, the authors explore how these concepts may be useful aids to the HCW faced with moral and psychological distress.

Indian = Hindu? The Development of Nationalist Attitudes Among Hindu and Muslim Children in India.

Many political movements across the world today define citizenship in exclusionary ethnic or religious terms. This study extends research on ethnic-national associations in adults to children, adding to the relatively sparse literature on the development of national associations in children and in nonwestern contexts. Explicit and implicit religious-national associations were examined in a sample of 160 nine- to sixteen-year-olds (79 Hindu; 81 Muslim) in Gujarat, India. Results suggest that while Hindu children show a strong Indian = Hindu association by age 9, Muslim children appear to be buffered from this association. Furthermore, this association uniquely predicts variance in children's attitudes about social policy and their concept of nationality, above and beyond their age, religion, and intergroup attitudes.

Hinduism and reproductive decision-making: Karma, Samsara, and the in-between.

Investigations of the role of religious philosophy in reproductive decision-making has exclusively focused on Abrahamic traditions. However, those who practice Eastern religions, such as Hinduism, represent an increasing proportion of the population in the United States and may present for prenatal care. Here, we consider tenets of Hindu philosophy as they may pertain to decision-making surrounding women's pregnancy termination. Such tenets include the cycle of rebirth (samsara), karma, dharma, Hindu writing, and the multivalent nature of Hindu philosophy. Through this brief communication we hope to present a starting point for further exploration which will increase cultural competency of genetic counselors while enhancing awareness of variations of religious beliefs patients may hold.

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.

Reasoning About the Scope of Religious Norms: Evidence From Hindu and Muslim Children in India.

Conflicts arise when members of one religion apply their norms to members of another religion. Two studies explored how one hundred 9- to 15-year-old Hindu and Muslim children from India reason about the scope of religious norms. Both Hindus and Muslims from a diverse Hindu-Muslim school (Study 1) and Hindus from a homogeneous Hindu school (Study 2) more often judged it wrong for Hindus to violate Hindu norms, compared to Muslim norms, and said the opposite for Muslims. In contrast, children judged it wrong for both Hindus and Muslims to harm others. Thus, even in a setting marred by religious conflict, children can restrict the scope of a religion's norms to members of that religion, providing a basis for peaceful coexistence.

Praying until death: revisiting three delays model to contextualize the socio-cultural factors associated with maternal deaths in a region with high prevalence of eclampsia in India.

BACKGROUND: A disproportionately high proportion of maternal deaths (99 percent) in the world occur in low and middle income countries, of which 90 percent is contributed by Sub-Saharan Africa and South Asia. This study uses the effective "Three Delays" model to assess the socio-cultural barriers associated with maternal mortality in West Bengal, India. METHODS: It was a retrospective mixed methods study, which used facility-based as well as community-based approaches to explore factors associated with maternal deaths. We reviewed 317 maternal death cases wherein a verbal autopsy technique was applied on 40 cases. The Chi-square test (χ2) and multivariable logistic regression model were employed to accomplish the study objectives. RESULTS: The delay in seeking care (Type 1 delay) was the most significant contributor to maternal deaths (48.6 percent, 154/317). The second major impacting contributor to maternal deaths was the delay in reaching first level health facility (Type 2 delay) (33.8 percent, 107/317), while delay in receiving adequate care at the health facility (Type 3 delay) had a role in 18.9 percent maternal deaths. Women staying at long distance from the health facilities have reported [AOR with 95 % CI; 1.7 (1.11-1.96)] higher type 2 delay as compared to their counterparts. The study also exhibited that the women belonged to Muslim community were 2.5 times and 1.6 times more likely to experience type 1 and 2 delays respectively than Hindu women. The verbal autopsies revealed that the type 1 delay is attributed to the underestimation of the gravity of the complications, cultural belief and customs. Recognition of danger signs, knowledge and attitude towards seeking medical care, arranging transport and financial constraints were the main barriers of delay in seeking care and reaching facility. CONCLUSIONS: The study found that the type-1 and type-2 delays were major contributors of maternal deaths in the study region. Therefore, to prevent the maternal deaths effectively, action will be required in areas like strengthening the functionality of referral networks, expand coverage of healthcare and raising awareness regarding maternal complications and danger signs.

Developmental dyslexia in Hindi readers: Is consistent sound-symbol mapping an asset in reading? Evidence from phonological and visuospatial working memory.

Phonological processing deficit is a hallmark of developmental dyslexia indicating a core cognitive dysfunction. Importance of working memory in reading and its association with the tasks measuring phonological processing is also debated in research. The present study investigates the role of working memory, phonological, and orthographic processing in Hindi-speaking dyslexic children (22 dyslexic and 23 control, of Grade 4). Hindi has a consistent symbol-sound mapping with an extensive list of visually complex graphemes. Although consistent symbol-sound mapping facilitates reading, graphemic complexity has its cost on memory. A range of tasks measuring phonological processing, working memory, and orthographic knowledge was designed and administered. Dyslexic children scored significantly lower than controls not only on working memory tasks but also on the tasks of phonological processing and orthographic knowledge. Moreover, the difference in working memory between dyslexic and normal children was more pronounced with increased task complexity. These results highlight complex relationships between working memory, phonological and orthographic processing together with visual attentional processing in Hindi, that contribute to the reading deficits encountered by children with dyslexia. Their respective contributions are considered in the discussion with some of the visual and phonological features of Hindi orthography and their associated effects in reading.

Protestant Techniques of Care: The Hindu, the Pentecost, and the "Secular".

Modern techniques of caring for the self through staying healthy rely on an ethic of choice, often evoking critiques of the (neo)liberal subject. This sense of choice has carried frequently overlooked Protestant commitments from Luther to Kant and Locke to 19th-century American health reformers, premised on a refusal of ritual, mysticism, and the priest as the source of truth. This article explores how these implicit commitments shape the relation to other religious traditions in countries like Trinidad. Campaigns against chronic disease in Trinidad carried out in public health venues and churches echo multinational health projects in pronouncing, "We all want a healthy life." The article draws on a Caribbean ironic sense of secularity to analyze the way that the threat to this "want" found in other religious traditions such as Pentecostal healing and Hindu ecstatic practices reveals Protestant commitments masked within a modern global "secular" care of the self.

Family-Centered Culture Care: Touched by an Angel.

An Asian Indian Hindu family chose no intervention and hospice care for their newborn with hypoplastic right heart syndrome as an ethical option, and the newborn expired after five days. Professional nursing integrates values-based practice and evidence-based care with cultural humility when providing culturally responsive family-centered culture care. Each person's worldview is unique as influenced by culture, language, and religion, among other factors. The Nursing Team sought to understand this family's collective Indian Hindu worldview and end-of-life beliefs, values, and practices, in view of the unique aspects of the situation while the team integrated evidence-based strategies to provide family-centered culture care. Parental care choices conflicted with those of the Nursing Team, and some nurses experienced moral distress and cultural dissonance when negotiating their deeply held cultural and religious views to advocate for the family. The inability to reconcile and integrate a stressful or traumatic experience impacts nurses' well-being and contributes to compassion fatigue. Nurses need to be intentional in accessing interventions that promote coping and healing and moral resilience. Reflection and cultural humility, assessment, and knowledge in context, increase evidence-based culture care and positive outcomes. U.S. society's views on ethical behavior continue to evolve, and some may argue that the law should place more limits on parents' right to choose or to refuse treatment for their infants and children. Moral distress can lead to moral resilience and satisfaction of compassion when nurses provide family-centered culture care with cultural responsiveness and integrate values-based practice with evidence-based care, and aim to first do no harm.