Segmentation by motivations in religious tourism: A study of the Christ of Miracles Pilgrimage, Peru.

The present study, focused on pilgrimages as part of religious tourism, aimed to achieve the following objectives: Identify the motivations of the demand for religious tourism focused on pilgrimages; analyze the segmentation of the demand; identify the relationship between demand segments with satisfaction and loyalty; and establish the sociodemographic aspects that characterize demand segments. The study was conducted during the Pilgrimage of the Christ of Miracles in Lima, Peru. The sample was taken on-site from 384 tourists. The statistical techniques used were factor analysis and the k-means clustering method. The results reveal five motivational dimensions: Religious Experience, Belief Experience, Escape, Touristic Experience, and Shopping. Three attendee segments were also identified: Believers, related to belief experience; Religious, related to religious experience; and Passive, tourists with low motivations. The Religious segment had the highest satisfaction and loyalty levels among these groups. Sociodemographic differences were also found in the demand segments. The findings will contribute to management guidelines for destination administrators with religious events and provide insights into academic literature.

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.

Both religious and secular ethics to achieve both happiness and health: Panel data results based on a dynamic theoretical model.

This paper evaluates the direct and indirect impacts (and their interactions) of individual and social ethics from (primary, secondary, tertiary) education and religion (Buddhism, Christianity, Hinduism, Islam, Judaism) on health and happiness in alternative religious contexts (majority and minority religions) and for alternative education policies (gross enrolment and per-student expenditure). It also specifies the time lag for the short-run indirect impact (and its size) of happiness on health and the long-run equilibria of both happiness and health. The statistical results show that there is no religious or secular ethics with beneficial impacts on both happiness and health at both the individual and social levels. Next, education policies have similar impacts on both happiness and health in all religious contexts, while most religious ethics have larger beneficial impacts on health and happiness if coupled with social and individual education policies, respectively. Combined statistical and analytical results show that the largest short-run indirect impact of happiness on health occurs after 4 years, where 1 out of 10 points of happiness produces approximately 3 additional years of healthy life expectancy at birth. Next, the long-run equilibria of both happiness and health are globally stable and are achieved after 8 years through oscillation dynamics.

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.

Community perceptions, beliefs and factors determining family planning uptake among men and women in Ekiti State, Nigeria: finding from a descriptive exploratory study.

OBJECTIVES: To examine family planning through the community's perception, belief system and cultural impact; in addition to identifying the determining factors for family planning uptake. DESIGN: A descriptive exploratory study. SETTING: Three communities were selected from three local government areas, each in the three senatorial districts in Ekiti State. PARTICIPANTS: The study was conducted among young unmarried women in the reproductive age group who were sexually active as well as married men and women in the reproductive age group who are currently living with their partners and were sexually active. MAIN OUTCOME MEASURES: Eight focus group discussions were conducted in the community in 2019 with 28 male and 50 female participants. The audio recordings were transcribed, triangulated with notes and analysed using QSR NVivo V.8 software. Community perception, beliefs and perceptions of the utility of family planning, as well as cultural, religious and other factors determining family planning uptake were analysed. RESULTS: The majority of the participants had the perception that family planning helps married couple only. There were diverse beliefs about family planning and mixed reactions with respect to the impact of culture and religion on family planning uptake. Furthermore, a number of factors were identified in determining family planning uptake-intrapersonal, interpersonal and health system factors. CONCLUSION: The study concluded that there are varied reactions to family planning uptake due to varied perception, cultural and religious beliefs and determining factors. It was recommended that more targeted male partner engagement in campaign would boost family planning uptake.

Lived Religion in Religious Vaccine Exemptions.

This essay explores a more inclusive and equitable interpretation of "religion" within the context of religious vaccine exemptions. The existing literature critiques the prevalent interpretation of the meaning of religion in religious exemption cases, but frequently overlooks the importance of incorporating the concept of "lived religion." This essay introduces the concept of lived religion from religious studies, elucidates why this lived religion approach is crucial for redefining "religion," and illustrates its application in the domain of religious vaccine exemptions. The author contends that broadening the meaning of religion by employing the concept of lived religion would promote a more inclusive and equitable implementation of religious vaccine exemptions.

Factors influencing death attitudes of medical students: a scoping review.

Aim: To summarize factors influencing death attitudes of medical students, help identify intervention targets, and design precision interventions for improving death attitudes of medical students. Methods: Web of Science, PubMed, Embase, OVID, China National Knowledge Infrastructure, and Wanfang databases were searched. Retrieval time was from January 2012 to September 2023. Studies on factors influencing death attitudes of medical students were included. Results: Thirty-five studies were included in the final review. A total of 28 factors influencing death attitudes of medical students were summarized and divided into three categories comprising personal factors, social factors, and psychological factors. More than 15 studies confirmed that gender, religion, and discussing death with families were factors that influenced medical students' death attitudes. Conclusion: Results indicate that there are many types of factors that influence death attitudes of medical students. It is necessary for universities to implement death education based individual characteristics and guide medical students to cultivate generally optimistic death attitudes and appropriate life values.

Financial toxicity, family resilience and negative emotions among young and middle-aged breast cancer patients: A multicentre cross-sectional study.

PURPOSE: To determine financial toxicity in young and middle-aged women with breast cancer and examine the associations between family resilience and negative emotions. METHODS: A multicentre cross-sectional study was conducted, 538 women with breast cancer were recruited from four hospitals. FT, family resilience, and negative emotions were collected using the Comprehensive Score for FT, the Chinese version of the Family Resilience Assessment in Breast Cancer Patients, Patient Health Questionnaire-9 item, and Generalized Anxiety Disorder-7. This study adhered to the STROBE guidelines. RESULTS: The valid response rate was 96.8 % (N = 521). Overall, the score for FT was 19.63 ± 10.13. FT was significantly correlated with family resilience (r = 0.30, p < 0.010) and depression (r = -0.11, p < 0.050). The hierarchical multiple linear regression analysis showed that career status, monthly income, religion, and family resilience were the main factors influencing FT in patients with breast cancer (R2 = 0.37; F = 6.83; p < 0.001). CONCLUSIONS: FT was more prevalent among women from low-income career. Women with poor family resilience, no religious also suffer greater financial toxicity. It is necessary to pay more attention of the financial toxicity of female' low-income career, no religious belief and poor family resilience. Developing effective interventions based on family resilience might be helpful in promoting their well-being.

Exploring Cultural and Religious Effects on HPV Vaccination Decision Making Using a Web-Based Decision Aid: A Quasi-experimental Study.

BACKGROUND: Human papillomavirus (HPV) poses a significant public health concern, as it is linked to various serious health conditions such as cancer and genital warts. Despite the vaccine's safety, efficacy, and availability through national school programs, HPV vaccination rates remain low in Israel, particularly within the ultra-Orthodox community due to religious and cultural barriers. Decision aids have shown promise in facilitating shared decision making and promoting informed choices in health care. This study aimed to assess the impact of a novel Web-based decision aid on HPV vaccination intentions, knowledge, decision self-efficacy, and decisional conflict among Israeli parents and young adults, with a specific focus on exploring differences between religious groups. METHODS: Two Web-based decision aids were developed for parents of children aged 10 to 17 y (n = 120) and young adults aged 18 to 26 y (n = 160). A quasi-experimental study was conducted among Hebrew-speaking parents and young adults eligible for HPV vaccination. Participants completed pre- and postintervention questionnaires assessing vaccination intentions, knowledge about HPV, decision self-efficacy, and decisional conflict. RESULTS: The decision aid significantly improved intentions toward HPV vaccination among most religious groups, except the Jewish ultra-Orthodox community. Ultra-Orthodox participants exhibited reluctance to vaccinate themselves or their children (odds ratio [OR] = 0.23, P < 0.001 for parents' group; OR = 0.43, P < 0.001 for young adults' group). Parental preference for vaccinating girls over boys (OR = 2.66, P < 0.001) and increased inclination for vaccination among Muslim-Arabs were observed (OR = 3.12, P < 0.001). Knowledge levels improved among ultra-Orthodox participants but not decisional conflict and self-efficacy. CONCLUSIONS: The Web-based decision aid positively influenced the quality of HPV vaccination decision making among various religious groups in Israel, except for the ultra-Orthodox community. Culturally tailored approaches that address specific community concerns are essential for informed decision making. HIGHLIGHTS: Human papillomavirus (HPV) vaccination rates in Israel are substantially lower than those of other routine vaccinations, particularly among religious and ultra-Orthodox communities, largely due to sociocultural beliefs and misinformation.A newly developed Web-based decision aid was implemented in a study involving parents and young adults to evaluate its impact on vaccination intent, knowledge about HPV, decision self-efficacy, and decisional conflict.While the decision aid significantly enhanced vaccination intention, knowledge, and perceived behavioral control among various religious groups, it did not yield the same outcomes within the ultra-Orthodox Jewish community.This study highlights the vital role of cultural adaptation in HPV vaccine decision aids within Israel, revealing significant disparities in vaccination perceptions and decisions among diverse religious and cultural groups.

The role of religion and COVID-19 vaccine uptake in England.

BACKGROUND: While many countries have successfully deployed COVID-19 vaccination programmes, there are disparities in their uptake. One factor influencing vaccine coverage is religion. Existing research has found a link between religious beliefs and vaccine hesitancy. This study looks at religion in England to examine its relationship with public health. METHODS: This analysis used data from a survey of over 12,000 respondents in England, conducted through the YouGov Online Panel. Respondents were asked whether they identified with a religion, and if so which, and the number of COVID-19 vaccinations they had received. We employed logistic regressions to analyse the data, accounting for age, gender, education, generalised trust, trust in government, and political ideology. RESULTS: We find that respondents who identify as part of the Church of England have had significantly more COVID-19 vaccinations. Conversely, adherents to the Pentecostal Evangelical and Islamic faiths have had significantly fewer COVID-19 vaccinations. These relationships hold even when adjusting for age, education, level of trust, and political affiliation. CONCLUSION: This research indicates a potential influence of religious affiliation on vaccine uptake, highlighting the need for more carefully-tailored public health programmes. Recognizing the diverse associations of different religious affiliations on health behaviour is important for shaping future vaccination campaigns and policy interventions. Engaging with religious communities and leaders may be one method through which to deal with vaccine hesitancy and improve public health.

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.

Physics and the quest for transcendence: A Durkheimian approach.

This essay aims to shed some light on the still common sense of a vocation among scientists. Taking its cue from Paul Forman's analysis of twentieth-century disciplinary science and Emile Durkheim's social view of religions, it suggests that modern scientific communities resemble religious communities in their penchant for transcendence. The essay aims to illustrate this perspective by looking at some developments within the physics discipline since its emergence in the late nineteenth century. One indication for this penchant is the tendency to distance oneself from the material conditions which allowed the discipline to flourish. These utilitarian conditions, industrial as well as material, were seen to pose a threat to the disinterested pursuit of truth. Another is the persistent tendency among theoretical physicists to search for otherworldly, immaterial and unifying foundations.

Science as a calling and as a profession: The wider setting in Weber's scholarly endeavor.

In his 1917 lecture for Munich students (most often entitled in English translation "Science as a Vocation"), Max Weber addressed numerous issues: not only how "profession" and "calling" are related in science and scholarship, but also Entzauberung ("disenchantment"); rationality and its limits; ultimate values; and the field of tension between science and religion. The present essay locates these themes in Weber's oeuvre from 1911 onward, and analyses how they resonate and culminate in Weber's address in 1917. It is in 1911 that he decided to engage with the problem that was to stand central in his thinking until his death in 1920: the nature and causes of certain specific turns in the course of European history which, so he argued, have proven to be of "universal significance." Special attention is given in the present essay to how Weber dealt in this connection with the rise of modern science and the rise of modern tonal harmony. A concluding section explains what, over a century later, makes reading Weber still so rewarding an experience.

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).

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.

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).