Desire for a sense of power and religious suicide in psychobiographical research: combining personality and sociocultural theories.

The article presents two theoretical perspectives that provide a helpful framework in psychobiographical research, especially when psychobiographies concern religious suicide. The first is typical in contemporary psychology, a subjective analysis focused on the individual, looking at life course/lifetime in the light of personality psychology. The second one is represented by anthropological research on the concept of honour-shame and the sociological works of E. Durkheim. Contemporary psychobiography should consider sociocultural context and refer to social sciences (anthropology, sociology). This applies in particular to the psychobiographies of people representing a world of values different from the Western world, i.e. non-WEIRD people. The problem is especially true of monotheistic religions that grew up in the world of honour-shame cultural code (Middle East, Mediterranean culture). The natural human need for psychological power is then woven into a specific set of beliefs and values that may, in extreme cases, favour the decision to commit suicide. Suicide acts seen in this perspective are no longer the act of sick or socially alienated people but often the act of fully healthy, conscious, educated and socially integrated people. Such a dramatic decision may become the only way to regain a sense of dignity, strength and control.

Validez e invariancia de medida de la Escala de Homonegatividad Moderna en alumnado del ámbito de la educación / Validity and measurement invariance of the Modern Homonegativi-ty Scale for students in the field of education

Aquellas investigaciones orientadas a analizar las actitudes hacia la homosexualidad sugieren el uso de instrumentos que detecten los aspectos sutiles en la discriminación hacia hombres gais y mujeres lesbianas. Asimismo, se señala que la invariancia de medida de los constructos es imprescindible para que las comparaciones entre grupos sean válidas. Este trabajo pretende validar la Escala de Homonegatividad Moderna (MHS) en estudiantes universitarios del ámbito de la educación (N = 1.283) con un rango de edad entre los 17 y los 49 años (M = 2.88; DT = 3,02). Del mismo modo, se interesa por examinar la invariancia de medida de la MHS en relación con ciertas variables sociodemográficas y personales (p. ej. identidad de género), así como ideológicas (p. ej. inclinación política). Los resultados aportaron evidencias sobre la unidimensionalidad de la escala y un alto grado de consistencia interna (wMHS-G = .879; wMHS-L = .906), además de unos índices de ajuste (CFIMHS-G = .95, CFIMHS-L = .97; RMSEAMHS-G = .064, 90% IC: .057-.071, RMSEAMHS-L = .059, 90% IC: .052-.066) y unos valores de validez externa (MHS-G y AN-T: r = .753, I.C. 95% = .722-.785; MHS-L y AN-T: r = .76. I.C. 95% = .730-.790) satisfactorios. Asimismo, sugirieron que tanto la subescala hacia hombres gais (MHS-G) como mujeres lesbianas (MHS-L) son constructos invariantes conforme a las variables estudiadas. Las conclusiones apuntan a la validez y la invariancia de medida del modelo propuesto para comparar los niveles de homonegatividad moderna entre los grupos estudiados.(AU)

The research aimed at analysing attitudes towards homosexuality recommends the use of instruments that can detect subtle aspects of dis-crimination against gay men and lesbian women. It also asserts that the measurement invariance of constructs is essential for valid comparisons between groups. The present study aims to validate the Modern Ho-monegativity Scale (MHS) in university students in the fieldof education (N= 1.283) with an age range of 17 to 49 years old (M = 2.88; SD = 3.02). In addition, we seekto examine the measurement invariance of the MHS in relation to certain sociodemographic and personal variables (e.g. gender identity), as well as ideological variables (e.g. political inclination). The re-sults provided evidence of the scale'sunidimensionality and a high degree of internal consistency (MHS-G= .879; MHS-L= .906), as well as satisfac-tory fit indices (CFIMHS-G= .95, CFIMHS-L= .97; RMSEAMHS-G= .064, 90% CI: .057-.071, RMSEAMHS-L= .059, 90% CI: .052-.066) and external validity values (MHS-G and AN-T: r= .753, CI 95% = .722-.785; MHS-L and AN-T: r= .76. CI 95% = .730-.790). They also indicated that both the subscales –towards gay men (MHS-G) and lesbian women (MHS-L) –are invariant constructs according to the variables studied. The findings point to the validity and measurement invariance of the proposed model for comparing levels of modern homonegativity between the groups studied.(AU)

Religiosidade/espiritualidade no processo de formação do profissional de saúde: relato de experiência / Religiosity/spirituality in the health professional training process: experience report / Religiosidad/espiritualidad en el proceso educativo de profesionales de la salud: relato de experiencia

INTRODUÇÃO: Por muito tempo os profissionais de saúde seguiram um modelo com uma visão fragmentada do cuidado, focado apenas na doença. Atualmente, esse modelo tem mudado e os profissionais têm adotado uma visão integral do sujeito, ampliando o entendimento de saúde para aspectos biopsicossociais e espiritual no conceito multidimensional de saúde. OBJETIVOS: analisar o processo de formação do profissional de saúde durante a pós-graduação sobre a inclusão da religiosidade e espiritualidade como prática de cuidado em saúde, e identificar as etapas vivenciadas. MÉTODO: Trata-se de uma pesquisa qualitativa, que tem como base metodológica um relato de experiência de março de 2021 a novembro de 2022, a partir da prática de uma residente fisioterapeuta do Programa Multiprofissional em Clínica da Pessoa e da Família. RESULTADOS E DISCUSSÃO: Foram definidos a divisão e o compartilhamento de algumas fases de aprendizado durante a residência: (1) Desconhecimento sobre o tema na graduação, (2) Introdução teórica ao tema da Espiritualidade e (3) Abordagem com os pacientes e os impactos na minha formação. A análise das etapas foi realizada com base nas leituras de artigos científicos realizadas para embasamento do presente estudo. CONSIDERAÇÕES FINAIS: É importante que mais estudos sobre o tema sejam desenvolvidos, com objetivo de incentivar discussões sobre o assunto nas universidades, para que futuros profissionais de saúde tenham uma formação humanizada, ademais, desenvolver métodos eficazes para integração da espiritualidade na prática clínica e construir/validar escalas no Brasil.

INTRODUCTION: For a long time, health professionals followed a model with a fragmented view of care, focused only on the disease. Currently, this model has changed and professionals have adopted an integral view of the subject, expanding the understanding of health to biopsychosocial and spiritual aspects in the multidimensional concept of health. OBJECTIVES: analyze the training process of health professionals during postgraduate studies on the inclusion of religion and spirituality as a health care practice, identifying the stages experienced. METHOD: This is qualitative research and its methodological basis is an experience report from March 2021 to November 2022, based on the practice of a physiotherapist resident of the Multiprofessional Program in Clínica da Pessoa e da Família. RESULTS AND DISCUSSION: It was defined the division and sharing of some learning phases during the residency: (1) Lack of knowledge about the subject in graduation, (2) Theoretical introduction to the theme of Spirituality and (3) Approach with patients and the impacts on my training. The analysis of the stages was carried out based on the readings of scientific articles carried out for the basis of the present study. FINAL CONSIDERATIONS: It is important that more studies on the subject be developed with the aim of encouraging discussions on the subject in universities so that future health professionals have a humanized training, in addition, to develop effective methods for integrating spirituality into clinical practice and to build/validate scales in Brazil.

INTRODUCCIÓN: Durante mucho tiempo, los profesionales de la salud siguieron un modelo con una visión fragmentada del cuidado, centrado únicamente en la enfermedad. Actualmente, ese modelo ha cambiado y los profesionales han adoptado una visión integral del tema, ampliando la comprensión de la salud a aspectos biopsicosociales y espirituales en el concepto multidimensional de la salud. OBJETIVOS: analizar el proceso de formación de los profesionales de la salud durante los estudios de posgrado sobre la inclusión de la religión y la espiritualidad como práctica de atención a la salud, identificando las etapas vividas. MÉTODO: Esta es una investigación cualitativa y su base metodológica es un relato de experiencia de marzo de 2021 a noviembre de 2022, basado en la práctica de un fisioterapeuta residente del Programa Multiprofesional en la Clínica da Pessoa e da Família. RESULTADOS Y DISCUSIÓN: Se definió la división y puesta en común de algunas fases de aprendizaje durante la residencia: (1) Falta de conocimiento sobre el tema en la graduación, (2) Introducción teórica al tema de la Espiritualidad y (3) Acercamiento con los pacientes y los impactos en mi entrenamiento. El análisis de las etapas se realizó a partir de las lecturas de artículos científicos realizadas para la base del presente estudio. CONSIDERACIONES FINALES: Es importante que se desarrollen más estudios sobre el tema con el objetivo de incentivar discusiones sobre el tema en las universidades para que los futuros profesionales de la salud tengan una formación humanizada, además de desarrollar métodos efectivos para integrar la espiritualidad en la práctica clínica y para construir/validar escalas en Brasil.

Religious leaders' perceptions of the identification and referral of people with mental health problems in a Peruvian city.

INTRODUCTION: Religious leaders have the potential to play a significant role in the identification and referral of individuals with mental health problems. OBJECTIVE: This study sought to understand the perceptions of religious leaders in regards to identifying and referring parishioners with mental health issues to healthcare professionals, in Chimbote, Peru. METHODS: We performed a cross-sectional study that covered religious leaders of different religious groups in Chimbote. The leaders completed a survey that assessed their characteristics, past experiences of detecting and referring those with mental health problems to healthcare professionals, and perceptions of four clinical cases (for which we used the Clergy's Perception of Mental Illness Survey instrument). RESULTS: We included 109 religious' leaders of four religious groups (11 Catholics, 70 Evangelicals, 21 Mormons, and 7 Adventists). Of these, 50.5% had received at least one request for help with mental health issues from a parishioner in the previous month, over 85% expressed a desire for training in identifying mental health problems, and 22-30% reported receiving any training. While the majority of leaders were able to correctly identify cases of depression, alcohol dependence, and drug problems, only 62% correctly classified a case of schizophrenia. Despite this, 80% stated that they would refer their parishioners to healthcare professionals. CONCLUSION: Parishioners tend to consult their religious leaders regarding their mental health and approximately 80% stated they would refer such cases to a healthcare professional. However, less than one-third of the leaders had received training to detect mental health problems. These results suggest that there is a need for training programs to improve the ability of religious leaders to identify and refer individuals with mental health issues.

Religion and sociodemographic characteristics at baseline of the Brazilian Longitudinal Study of Adult Health study.

OBJECTIVE: The aim of this study was to investigate whether sex, age, race, income, education, and marital status are associated with having a religion in a sample of Brazilian men and women. METHODS: Data were obtained from 15,098 participants of the Brazilian Longitudinal Study of Adult Health, a longitudinal study that ultimately aims to investigate long-term outcomes of chronic diseases. The sociodemographic characteristics and data on religion status were self-reported during interviews conducted by trained personnel. All study procedures followed standard and validated protocols. RESULTS: There was a strong association between being a woman and having a religion (adjusted OR=2.12, 95%CI 1.95-2.31) when compared to men. Regarding age, those with 45-54 years were more likely to have a religion (adjusted OR=1.14, 95%CI 1.03-1.27). Blacks and Browns were more religious (adjusted OR=1.31, 95%CI 1.15-1.49, and OR=1.22, 95%CI 1.10-1.34, respectively) compared to Whites. Those with high income and education were less likely to state having a religion (adjusted OR=0.78, 95%CI 0.70-0.87, and adjusted OR=0.50, 95%CI 0.43-0.59, respectively). Those who did not have a stable conjugal union were found to be less religious (adjusted OR=0.82, 95%CI 0.75-0.89). Stratifying the analysis according to income showed that higher education was inversely associated with religion on both strata: lower and higher annual earnings. CONCLUSION: This study suggests that education is one of the most important socioeconomic characteristics to consider when studying religion. Race, sex, income, and marital status are also important factors; however, there was not a clear association between religion and age.

Tribal Healing, Suicide, Ethical Issues, Cancer and Measuring Religiosity and Spirituality.

This issue of JORH considers the 'good, the bad and the ugly' of tribal or traditional healers, as well as articles relating to ethical challenges due to contemporary medicine and environmental issues. The concluding series on suicide (Part 2) is also finalized in this issue, as well as a number of research articles from multiple countries relating to cancer. Similar to previous issues, JORH once again adds to its increasing collection of articles relating to the empirical measurement of religion, spirituality and health. Readers are also reminded of the European Congress on Religion, Spirituality and Health (ECRSH) (Salzburg, Austria, May 2024), as well as the inaugural International Moral Injury and Wellbeing Conference (IMIWC) (Brisbane, Australia, September 2024).

Moral approval of xenotransplantation in Egypt: associations with religion, attitudes towards animals and demographic factors.

Xenotransplantation has great potential as an alternative to alleviate the shortage of organs for donation. However, given that the animal most suited for xenotransplantation is the pig, there are concerns that people in Muslim countries may be more hesitant to morally approve of these procedures. In this study, the moral approval of xenotransplantation was assessed in a group of 895 participants in Egypt. The results showed that religiosity itself does not predict moral approval of xenotransplantation, but religious identity does, as Muslims are less likely to approve of xenotransplantation than Christians. However, the strongest predictor of moral approval of xenotransplantation was gender, with women displaying less approval. A partial mediating factor in this association was concern for animal welfare. Based on these results, some implications for public policy are discussed.

The link between spirituality and longevity.

We are facing an inverted demographic pyramid with continuously growing aged populations around the world. However, the advances that prolong physical life not always contemplate its psychological and social dimensions. Longevity is a complex outcome influenced by a wide range of factors, including genetics, lifestyle choices, access to healthcare, socio-economic conditions, and other environmental factors. These factors have been generally considered in the compelling research that seeks the determinants of longevity, particularly those concerning personal lifestyle choices, socioeconomic conditions, and molecular mechanisms proposed to mediate these effects. Nonetheless, fundamental aspects that can affect health and well-being, such as spirituality and religiosity, have been somehow left aside despite numerous epidemiological studies showing that higher levels of spirituality/religiosity are associated with lower risk of mortality, even after adjusting for relevant confounders. Because spirituality/religiosity are dimensions of great value for patients, overlooking them can leave them with feelings of neglect and lack of connection with the health system and with the clinicians in charge of their care. Integrating spirituality and religiosity assessment and intervention programs into clinical care can help each person obtain better and complete well-being and also allowing clinicians to achieve the highest standards of health with holistic, person-centered care. The present narrative review aims to explore the available evidence of a relationship between spirituality/religiosity and longevity and discusses the possible mechanisms that can help explain such relationship.

Asian Hate, religion, and perceived changes in physical health: exploring the flip side of minority stress during the COVID-19 pandemic.

OBJECTIVES: Prior research suggests that racism is associated with adverse mental health outcomes for Asians in the United States. Relatively less research has been conducted to examine the effects of racism on physical health, particularly the changes in physical health among Asians and Asian Americans. This study aims to fill in this gap in prior research. DESIGN: Survey was conducted via Qualtrics in March 2023. A panel sample of 356 Asian and Asian American adults from across the US was collected. Ordinary Least Squares Regression was employed to examine the interrelationships among racism, religion, and perceived changes in physical health during the COVID-19 pandemic. RESULTS: Contrary to conventional wisdom, more frequent experience with blatant racism was associated with a perceived improvement in physical health after controlling for subtle racism, anxiety, acculturation, and various sociodemographic variables. Interestingly, this robust relationship was more significant among Asians who attended religious services more frequently. Additional three-way interactions revealed that the interaction between blatant racism and religious service attendance on perceived changes in physical health was more significant for US-born Asians and Asians of Indian or Japanese ethnicity. CONCLUSION: Racism exerts a significant influence on physical health outcomes among Asians and Asian Americans. However, this relationship was contingent upon the specific aspect of racism and intersected with religiosity, acculturation, and ethnic identity.

Religiosity predicts prosociality, especially when measured by self-report: A meta-analysis of almost 60 years of research.

This meta-analysis explores the long-standing and heavily debated question of whether religiosity is associated with prosocial and antisocial behavior at the individual level. In an analysis of 701 effects across 237 samples, encompassing 811,663 participants, a significant relationship of r = .13 was found between religiosity and prosociality (and antisociality, which was treated as its inverse). Nevertheless, there was substantial heterogeneity of effect sizes, and several potential moderators were explored. The effect was most heavily moderated by the type of measurement used to assess prosocial or antisocial behavior. Religiosity correlated more strongly with self-reported prosociality (r = .15) than with directly measured prosocial behavior (r = .06). Three possible interpretations of this moderation are discussed, namely, that (a) lab-based methods do not accurately or fully capture actual religious prosociality; (b) the self-report effect is explained by religious self-enhancement and overreports actual prosociality; or (c) both religiosity and self-reported prosociality are explained by self-enhancement. The question of whether religiosity more strongly positively predicts prosociality or negatively predicts antisociality is also explored. This moderation is, at most, weak. We test additional potential moderators, including the aspect of religiosity and type of behavior measured, the ingroup or outgroup nature of the recipient, and study characteristics. Finally, we recommend a shift in how researchers investigate questions of religiosity and prosociality in the future. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

On religious ambiguity: Childhood family religiosity and adult flourishing in a twin sample.

Ambiguity is an important notion in sociology, denoting situations where social actors and groups carry on without shared meaning. The current article applies this concept to the context of religiosity during people's upbringing, recognizing that multiple factors make family-level religion a complex experience. Indeed, though recent research portrays household religiosity in childhood as a sociocultural exposure with long-term implications for well-being, existing studies have yet to incorporate multiple inputs to consider the cohesiveness of that exposure. Using twin data from a national sample, we investigate whether consistency in recalled household religiosity is associated with mid-life flourishing. Multi-level linear regression models reveal that similarity in twin reports matter, above and beyond the actual level of religiosity individuals report and net of dis/similarity across other childhood recollections. We conclude that coherence in religious upbringing-whether religion was understood to be important or not-is a key ingredient for thriving later in life and then reflect more broadly on manifestations of sociocultural ambiguity in families and in larger social units.

The effect of Covid-19 emergence on religiosity: Evidence from Singapore.

How do people deal with events they cannot control? Religious beliefs and practices are common responses to uncontrollable situations. We analyzed the responses of Singaporeans surveyed between November 2019 and March 2020-just before and just after Covid-19 hit the region-to understand how the beliefs and actions of both religious and non-religious people were affected by the emergence of the previously unknown virus. We find that after the emergence of Covid-19, religious respondents reported significantly higher levels of belief and service attendance frequency, while prayer frequency was not affected. We argue that the decrease in perceived controllability over people's lives explains these results. We discuss the implications of our findings for understanding the dynamics of religious beliefs and practices during times of uncertainty.

Exploring spirituality, religion and life philosophy among parents of children receiving palliative care: a qualitative study.

BACKGROUND: Few studies have examined the spiritual environment of parents of children receiving palliative care in Southern European countries, which are mostly characterized by secularization (or the abandonment of traditional religiosity) and an increase of cultural and religious diversities resulting in a much broader spectrum of spiritual and religious beliefs. This study aimed to explore the parents' own spirituality, religiosity, and philosophy of life in coping with the care of their child with palliative needs. METHODS: Qualitative interviews of 14 parents of children included in a palliative care program in a pediatric hospital in Barcelona, Spain. Inclusion criteria were parents of children who have been cared for the palliative care program for a minimum of 3 months and who displayed a willingness to talk about their personal experiences and gave written consent. Interviews were audio-recorded, transcribed by an independent service, and analyzed on a case-by-case basis using Interpretative Phenomenological Analysis. RESULTS: The three domains identified were life philosophy, relational, and transcendent. Life philosophy included principles that guided parents' decision-making, and how the onset of their child's serious illness had promoted a change in their values. Relational was focused on how they perceived themselves (e.g. motherhood), others (e.g. one's own child exceptionality), and the way they believed others perceived and supported them (e.g. relatives, friends, and healthcare providers). The transcendent domain involved God-related concepts, divinity and divine intervention (e.g. a miracle as an interpretive framework for that which cannot be explained within scientific knowledge limitations). CONCLUSIONS: Inflexible categories identifying parents as having a particular religious faith tradition are not sufficient to capture the interrelation of knowledges (ethical, religious, scientific) that each parent generates when faced with their child receiving palliative care. Clinicians should explore parents' spirituality in an individualized way that responds to the uniqueness of their experiential process.

Revisiting Associations Among Parent and Adolescent Religiosity and Early Adolescent Suicide Risk in the United States.

The contributions of religion to reduced suicide risk have been studied in adults and adolescents, though to our knowledge no comprehensive investigation has been conducted in early adolescents, at a time coinciding with emergence of suicide risk trajectories. In this largest study to date on this topic, we aimed to characterise the contributions of various measures of "private" and "public" religiosity to early adolescent suicide ideation (SI) and suicide attempt (SA) histories using information from a large, epidemiologically informed U.S. sample of adolescents (N = 7068; mean age = 12.89 years, 47% female) and their parents. In all youth, parent-reported adolescent religious importance was associated with reduced odds of SA (OR = 0.75, CI = 0.61-0.92, P = .005). Muslim youth were more likely (OR = 1.52, CI = 1.02-2.22, P = .033), and Catholic youth were less likely (OR = 0.80, CI = 0.67-0.95, P = .014), to report SI. A variety of sex differences were noted, with significant protective associations of adolescent self-reported religiosity on SI and SA, religious service attendance on SI, and religious importance on SI, in female-but not male-youth; and significant protective associations of religious importance on SA in male-but not female-youth. Against expectations, there was no evidence that parent religiosity moderated the link between youth religiosity and SI or SA. These results shed light on the roles of cultural and familial context in youth suicide risk, which may ultimately be targeted in screening and interventional approaches.

Maternal religiosity and adolescent mental health: A UK prospective cohort study.

BACKGROUND: Previous research has examined associations between parental religiosity and offspring mental health, but findings are inconsistent, and few studies have focused on late adolescence when mental health problems are more common. This study examines the prospective relationship between maternal religiosity and offspring mental health in late adolescence. METHODS: We used data from the Avon Longitudinal Study of Parents and Children to examine the prospective association between latent classes of maternal religiosity (Highly Religious, Moderately Religious, Agnostic, Atheist) and self-reported mental health problems including common mental disorders, ICD 10 depression, depressive symptoms, generalised anxiety symptoms, self-harm acts, self-harm thoughts, and disordered eating outcomes at age 17-18 years (n = 7714). We used multivariable logistic regression analysis adjusted for maternal mental health, maternal adverse childhood experiences, and socioeconomic variables. RESULTS: Compared with adolescent offspring of parents in the Agnostic class, offspring of the Atheist class had increased odds of depressive symptoms ((1.31[1.03,1.67]) and offspring of the Highly Religious class had increased odds of self-harm thoughts (1.43[1.04,1.97]). There was also weak evidence (95 % confidence intervals crossed the null) of increased odds of depression in the offspring of Moderately religious and Highly religious classes (1.26 [0.97,1.65], and 1.30 [0.99,1.70], respectively)) and self-harm acts in the offspring of the Highly religious class (1.31[0.98,1.74]). There was no evidence of associations with the disordered eating outcomes or generalised anxiety disorder symptoms. CONCLUSIONS: We found evidence that adolescents whose mothers are Atheist, Moderately Religious, and Highly Religious are more likely to have depressive symptoms than those whose mothers are Agnostic. There was also evidence for an increased likelihood of self-harm (thoughts and acts) amongst adolescents of Highly Religious parents. Further research is needed to examine possible mechanisms that could explain these observed associations as well as a repetition of our analyses in a non-UK sample.

Religion and Suicide in Black Emerging Adults: Examining Pathways Through Hope and Meaning in Life.

While suicide persists as a leading cause of death for Black emerging adults in the U.S., few studies identify specific positive psychological mechanisms that can be leveraged to reduce future risk. The current study, therefore, explores whether religion is related to suicidal ideation via hope and meaning in life among a sample of n = 375 Black emerging adults ages 18-25-years-old (M = 20.79, SD = 2.22). Structural equation modeling techniques were used to measure direct and indirect associations. Primary results indicate that non-organizational religiosity (e.g., reading religious texts, listening to religious music, prayer) was positively associated with hope, presence of meaning in life, and search for meaning in life. Presence of meaning in life was the strongest contributor to decreased suicidal ideation. Further, non-organizational religiosity was indirectly associated with less suicidal ideation via hope and presence of meaning in life. Personal forms of religious involvement, and not service attendance, appear to be the most salient aspects of religion to consider when exploring pathways between religion and suicidality during this particular developmental stage.

[ADJUSTING THE DAYS OF BLEEDING AND PURITY FOR A BRIDE BEFORE THE WEDDING. THE RELIGIOUS FEMALE GYNECOLOGISTS CONFERENCE WAS HELD ON THE 15TH OF JULY 2021 IN JERUSALEM, AND AN ONLINE UPDATE CONFERENCE WAS HELD ON NOVEMBER 5TH 2022].

INTRODUCTION: ADJUSTING THE DAYS OF BLEEDING AND PURITY FOR A BRIDE BEFORE THE WEDDING. THE RELIGIOUS FEMALE GYNECOLOGISTS CONFERENCE WAS HELD ON THE 15TH OF JULY 2021 IN JERUSALEM, AND AN ONLINE UPDATE CONFERENCE WAS HELD ON NOVEMBER 5TH 2022.