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1.
Harefuah ; 160(1): 45-48, 2021 Jan.
Artigo em Hebraico | MEDLINE | ID: mdl-33474878

RESUMO

INTRODUCTION: In the last decade of the 19th century, some hundred years after the introduction of the smallpox vaccine, a heated controversy broke out in London regarding the compulsory vaccination of children against the disease. Amongst those affected by the legislation, mandating the immunization of children against smallpox was a Jewish father who was eventually imprisoned for refusing to have his son vaccinated. His grounds for refusal were his religious beliefs and it is with his case and its aftermath that the present article is concerned. The two major protagonists in the controversy were Chief Rabbi of England, Dr. Herman Adler and Mr. J. H. Levi. According to the Chief Rabbi, members of the Anglo-Jewish community were required to comply with the law of the land and act in accordance with mainstream medical opinion regarding the vaccination of their children as a matter of their Jewish faith. Levi who was a prominent economist at London University and a champion of liberalism and individual freedom, strongly opposed the Chief Rabbi's ruling on Jewish as well as general grounds. The debate between the two protagonists as it emerges from newspaper clippings and articles of the period is similar in many ways to the contemporary vaccination controversy in both London and Israel. One salient feature of the 19th century debate is the failure of the health authorities to publish precise and ongoing reports on the importance and effectiveness of vaccination throughout the year and not only prior to anticipated outbreaks of the disease. One of the lessons to be learned from the present article is the need for the medical establishment to acquire expertise in the areas of communication and media in order to deal successfully with the phenomenon of vaccine refusal. Amongst the issues that would need to be confronted is that of the halakhic objections, if any, to compulsory vaccination, which is a central theme of this article.


Assuntos
Judeus , Vacinação , Criança , História do Século XIX , Humanos , Israel , Judaísmo , Londres
2.
J Homosex ; 68(1): 23-46, 2021 Jan 02.
Artigo em Inglês | MEDLINE | ID: mdl-31204585

RESUMO

Kabbalat Shabbat (Welcoming the Sabbath) is a traditional Jewish ritual marking the transition between the profane weekday and the holy Shabbat. Reform Jewish communities maintain this practice with certain ritualistic and textual revisions, in order to include gender and sexual categories previously excluded from mainstream traditional Jewish texts and rituals. This ethnographic article analyzes the particular LGBTQ Kabbalat Shabbat. By creating unique rituals to mark phenomena of both oppression and exclusion, on the one hand, and of love and acceptance, on the other, the Reform congregation emerges as a religious safe space. I argue that those rituals dedicated to and constructed by the LGBTQ community function as a performance of affirmation and empower of gender and sexual identities. This egalitarian performance fosters a shared political discourse for promoting the struggle for equal rights, through a new religious practice.


Assuntos
Homossexualidade , Judeus , Judaísmo , Minorias Sexuais e de Gênero/psicologia , Comportamento Ritualístico , Feminino , Identidade de Gênero , Humanos , Israel , Judeus/psicologia , Masculino
3.
Am J Bioeth ; 20(12): 16-18, 2020 12.
Artigo em Inglês | MEDLINE | ID: mdl-33196388
4.
Isr Med Assoc J ; 9(22): 521-528, 2020 Sep.
Artigo em Inglês | MEDLINE | ID: mdl-32954702

RESUMO

BACKGROUND: Dependence on technology and electronic media devices (EMDs) is a significant phenomenon of modern life with many people experiencing adverse symptoms during abstention. Orthodox Jews abstain from using all forms of EMDs for 25 consecutive hours every week on the Sabbath but do not appear to experience significant adverse reactions during this abstention. OBJECTIVES: To better examine whether Sabbath observant Jews experience fewer and less severe adverse symptoms while abstaining from EMDs on the Sabbath compared to weekdays. METHODS: Ten Sabbath observant Jews abstained from using all forms of EMDs for 25 hours on a Sabbath and again on a weekday. At the end of each 25-hour period participants completed a 12-item Likert-type scale self-assessment of 1-5, once as a report of their condition at 10:00 and again after 25 hours of abstaining. The authors compared the mean results of Sabbath and weekday using Wilcoxon signed ranks test. P ≤ 0.05 was considered significant. RESULTS: Overall, discomfort on Sabbath was less than on weekdays. A statistically significant decrease on the Sabbath was found at both the 10:00 reporting time and after 25 hours in anxiety, restlessness, thoughts and plans of using devices, and overall difficulty to abstain. Significance was found for feelings of not knowing what to do with time (10:00) and moodiness and irritability, being drawn to devices, and cravings achieved significance (after 25 hours). CONCLUSIONS: Sabbath observant Jews reported statistically significant less adverse reactions while abstaining from EMDs on the Sabbath compared to on a weekday.


Assuntos
Comportamento Aditivo/psicologia , Uso do Telefone Celular/estatística & dados numéricos , Judeus/psicologia , Judaísmo , Adulto , Feminino , Humanos , Masculino , Projetos Piloto , Inquéritos e Questionários , Fatores de Tempo , Adulto Jovem
5.
Agora (Rio J.) ; 23(3): 11-19, set.-dez. 2020.
Artigo em Inglês | LILACS, Index Psicologia - Periódicos técnico-científicos | ID: biblio-1130823

RESUMO

ABSTRACT: This article demonstrates how the universal produces segregation. It identifies what is common to the Jew, to the woman and the psychoanalyst from the universal formula defined by Lacan as "all" [tout]. Here the Jew is caught up in the model of analysis of the process of segregation. This article approaches the "not-all" [past-tout], a concept invented by Lacan, which designates the unlimited as a mode of response to segregation. The method chosen here consists of studying the texts by both Freud and Lacan on identification, racism and segregation. Approaching the concept of segregation through the universal and identification means taking into account the reality of the unique and singular jouissance of each subject.


Resumo: Este artigo demonstra como o universal produz segregação. Identifica o que é comum ao judeu, à mulher e ao psicanalista, a partir da fórmula universal definida por Lacan como "tudo" [tout]. O judeu é abordado no modelo de análise do processo de segregação. Este artigo aborda o "não todo" [past-tout], conceito criado por Lacan, que designa o ilimitado como forma de resposta à segregação. O método consiste em estudar os textos de Freud e Lacan sobre identificação, racismo e segregação. Abordar o conceito de segregação pelo universal e pela identificação significa levar em conta a realidade do gozo único e singular de cada sujeito.


Assuntos
Psicanálise , Mulheres , Segregação Social , Judaísmo
6.
Int J Infect Dis ; 100: 88-94, 2020 Nov.
Artigo em Inglês | MEDLINE | ID: mdl-32829043

RESUMO

OBJECTIVES: We investigated possible COVID-19 epidemic clusters and their common sources of exposure that led to a sudden increase in the incidence of COVID-19 in the Jewish community of Marseille between March 15 and March 20, 2020. METHODS: All data were generated as part of routine work at Marseille university hospitals. Biological diagnoses were made by RT-PCR testing. A telephone survey of families in which a laboratory confirmed case was diagnosed was conducted to determine possible exposure events. RESULTS: As of March 30, 2020, 63 patients were linked to 6 epidemic clusters. The 6 clusters were linked to religious and social activities: a ski trip, organized meals for the Purim Jewish celebration in community and family settings on March 10, a religious service and a charity gala. Notably, 40% of the patients were infected by index patients during the presymptomatic period, which was 2.5 days before symptom onset. When considering household members, all 12 patients who tested negative and who did not develop any relevant clinical symptoms compatible with COVID-19 were 1-16 years of age. The clinical attack rate (symptoms compatible with COVID-19, and biologically confirmed by PCR) in adults was 85% compared to 26% in children. CONCLUSIONS: Family and community gatherings for the Purim Jewish celebration probably accelerated the spread of COVID-19 in the Marseille Jewish community, leading to multiple epidemic clusters. This investigation of family clusters suggested that all close contacts of patients with confirmed COVID-19 who were not infected were children.


Assuntos
Betacoronavirus , Infecções por Coronavirus/epidemiologia , Judaísmo , Pneumonia Viral/epidemiologia , Adolescente , Adulto , Idoso , Idoso de 80 Anos ou mais , Criança , Pré-Escolar , Feminino , França/epidemiologia , Humanos , Lactente , Masculino , Pessoa de Meia-Idade , Pandemias , Adulto Jovem
7.
J Med Ethics ; 46(11): 736-737, 2020 11.
Artigo em Inglês | MEDLINE | ID: mdl-32661072

RESUMO

Solnica et al argue that "Jewish law and modern secular approaches based on professional responsibilities obligate physicians to care for all patients even those with communicable diseases". The authors base their viewpoint on the opinion of Rabbi Eliezer Waldenberg and apply it to suggest that physicians are obligated to endanger themselves during epidemics, such as COVID-19. It is argued that Solnica et al's analysis of Rabbi Waldenberg's text and their conclusion that healthcare workers are obligated to endanger themselves while treating patient who suffer from contagious illness during epidemics according to Jewish law suffer from various shortcomings. Indeed, Jewish law looks favourably on healthcare workers who take a reasonable risk in treating their patients in the context of epidemics. However, it is considered a voluntary supererogatory act-not obligatory. Solnica et al may express a legitimate ethical viewpoint. However, it does not seem to represent the mainstream approach of what Jewish law would demand as obligatory from its practitioners.


Assuntos
Infecções por Coronavirus , Judeus , Pandemias , Pneumonia Viral , Betacoronavirus , Ética Médica , Pessoal de Saúde , Humanos , Judaísmo , Risco
9.
J Med Ethics ; 46(7): 441-443, 2020 07.
Artigo em Inglês | MEDLINE | ID: mdl-32424060

RESUMO

The current COVID-19 pandemic has raised many questions and dilemmas for modern day ethicists and healthcare providers. Are physicians, nurses and other healthcare workers morally obligated to put themselves in harm's way and treat patients during a pandemic, occurring a great risk to themselves, their families and potentially to other patients? The issue was relevant during the 1918 influenza epidemic and more recently severe acute respiratory syndrome epidemic in 2003. Since the risk to the healthcare workers was great, there was tension between the ethical duty and responsibility to treat and the risk to one's own life. This tension was further noted during the 2014 Ebola outbreak in West Africa that left hundreds of healthcare workers dead. The AMA Code of Ethics states that physicians are to 'provide urgent medical care during disasters…even in the face of greater than usual risk to physicians' own safety, health or life.'1 Classic Jewish sources have dealt with this question as well. There is an obligation 'to not stand by idly when your friends life is in danger'; however, the question arises as to whether there are limits to this obligation? Is one required to risk one's own life to save another's? There is a consensus that one is not required but the question open to debate is whether it is praiseworthy to do so. However, regarding healthcare workers, there is agreement for ethical, professional and societal reasons that they are required to put themselves in harm's way to care for their patients.


Assuntos
Infecções por Coronavirus/epidemiologia , Pessoal de Saúde/ética , Judeus/psicologia , Judaísmo/psicologia , Pneumonia Viral/epidemiologia , Betacoronavirus , Humanos , Obrigações Morais , Pandemias , Medição de Risco
10.
Harefuah ; 159(5): 332-333, 2020 May.
Artigo em Hebraico | MEDLINE | ID: mdl-32431121

RESUMO

INTRODUCTION: The Klausenberg Rebbe (Rabbi Yekutiel Yehudah Halberstam, of righteous memory) from the Sanz Chassidic dynasty, founded Sanz Medical Center - Laniado Hospital in 1976. He had lost his wife and eleven children in the Holocaust. The rabbi had a vision and initially received permission to open a maternity hospital to serve his community. Sanz Medical Center - Laniado Hospital is named after two brothers, Alphonse and Ya'akov Avraham Laniado, who were from the city of Haleb (Aleppo), Syria. They immigrated to Switzerland, where they managed a family bank. In their will, they specified that their estate be used to found a hospital named "Laniado" in Eretz Israel. The brothers provided the preliminary funds to found the hospital, while the remaining funds were collected by the Klausenberg Rebbe of the Sanz dynasty. In addition, a friends association has been established in Israel and around the world, headed by the "International Board of Trustees", which is responsible for the continued flow of funds to the various needs of the hospital. The hospital is a public non-profit institution under the supervision of an international board of trustees. The hospital is founded on Jewish law in every detail. Sanz Medical Center - Laniado Hospital never goes on strike, and treats every individual regardless of religion, race, or nationality. The medical center uses the most modern methods: its instruments, equipment, and expert staff have given the Sanz Medical Center its reputation as one of the leading hospitals in Israel. The Admor (the late Klausenberger Rebbe) expressed his vision for creating a hospital in his founding statement: "To strive as far as possible to ease the pain and suffering of the patients and to improve their emotional and spiritual state." Sanz Medical Center - Laniado Hospital has adopted as its motto the Admor's worldview: "The hospital will aid every person. In this hospital, the staff will work as professionals without forgetting the most important aspects of compassion, warmth, and empathy for the patient."


Assuntos
Hospitais , Judaísmo , Criança , Feminino , Humanos , Israel , Masculino , Gravidez , Síria
11.
Harefuah ; 159(4): 263-265, 2020 Apr.
Artigo em Hebraico | MEDLINE | ID: mdl-32307964

RESUMO

INTRODUCTION: War is usually accompanied by devastating consequences such as famine, diseases, social and economic destruction and more. Research projects or accounts on hunger were rarely made during the war itself. This review describes these attempts with an emphasis on the heroic "Hunger Disease " research that was carried out within the Warsaw ghetto.


Assuntos
Judeus , Inanição , Humanos , Fome , Judaísmo , Socialismo Nacional
12.
Harefuah ; 159(4): 292-296, 2020 Apr.
Artigo em Hebraico | MEDLINE | ID: mdl-32307971

RESUMO

INTRODUCTION: Trade unions (guilds) became an important socio-economic-religious institution in Jewish communities of Eastern Europe since the beginning of the modern era. These unions mainly regulated economic matters, but also functioned as religious organizations and regulated matters in this field. A somewhat similar phenomenon was that of religious-voluntary associations, whether founded for the purpose of engagement in specific religious-social-communal affairs such as the treatment of the deceased and sick, and whether for the purpose of engagement in specific religious-pietistic affairs. Like the trade unions, these associations also became common since the early modern era, in Europe and in the Mediterranean Basin, and regulated the membership terms and duties in detail. Despite the comprehensive regulation of various issues and problems, the records and documents of these unions (from the 16th to the 19th century) do not contain real evidence for dealing with questions of occupational medicine and preventive medicine in the areas of employee health. These findings are consistent with the general trends and developments in the awareness and regulation of these areas. Regarding the religious-voluntary associations: regulations dealing with Association members' health can be found in the regulations of the associations for the treatment of the deceased and sick, namely regulations dealing with the question of avoiding treatment of dangerous patients. This reflects awareness of the specific issue of avoiding highly contagious diseases rather than an actual approach to occupational medicine issues.


Assuntos
Saúde do Trabalhador , Europa (Continente) , Humanos , Judeus , Judaísmo , Sindicatos
13.
J Med Ethics ; 46(7): 444-446, 2020 07.
Artigo em Inglês | MEDLINE | ID: mdl-32277021

RESUMO

The novel COVID-19 pandemic has placed medical triage decision-making in the spotlight. As life-saving ventilators become scarce, clinicians are being forced to allocate scarce resources in even the wealthiest countries. The pervasiveness of air travel and high rate of transmission has caused this pandemic to spread swiftly throughout the world. Ethical triage decisions are commonly based on the utilitarian approach of maximising total benefits and life expectancy. We present triage guidelines from Italy, USA and the UK as well as the Jewish ethical prospective on medical triage. The Jewish tradition also recognises the utilitarian approach but there is disagreement between the rabbis whether human discretion has any role in the allocation of scarce resources and triage decision-making.


Assuntos
Infecções por Coronavirus/epidemiologia , Alocação de Recursos para a Atenção à Saúde/ética , Judeus/psicologia , Judaísmo/psicologia , Pneumonia Viral/epidemiologia , Triagem/ética , Betacoronavirus , Protocolos Clínicos/normas , Humanos , Princípios Morais , Pandemias , Padrão de Cuidado/ética , Ventiladores Mecânicos/provisão & distribução
14.
Isr Med Assoc J ; 22(1): 64-65, 2020 Jan.
Artigo em Inglês | MEDLINE | ID: mdl-31927809

RESUMO

BACKGROUND: Falling from a height accounts for 14.1% of all hospital admissions for traumatic injury. In 5% of cases, the injury is severe or critical, and in 1.5%, it is fatal. The dangers of falling have been recognized since time immemorial. Indeed, the Bible instructs us to build a parapet around the roof of our home so that, "…you may not bring the guilt of bloodshed on your house if someone falls from it" (Deuteronomy 22:8). This commandment highlights the relatively simple and practical means by which we can prevent falls. It is also one of a series of ethical laws that are presented to help us understand and obey the larger Biblical precepts of loving one's neighbor and guarding the sanctity of life. The concept teaches us that it is the responsibility of all individuals to be cognizant of others and to avoid harming people through negligence or carelessness. The aim of this article is to explain the commandment to build a parapet in the context of the risk of falling from a height and to expand on its wider implications. The present work was prompted in part by the alarming increase in fatal and near-fatal accidents in Israel in two particular populations.


Assuntos
Acidentes por Quedas/prevenção & controle , Arquitetura de Instituições de Saúde , Códigos de Obras/legislação & jurisprudência , Arquitetura de Instituições de Saúde/legislação & jurisprudência , Humanos , Israel , Judaísmo
15.
J Psychol ; 154(3): 233-248, 2020.
Artigo em Inglês | MEDLINE | ID: mdl-31891333

RESUMO

Recent research suggests that individuals differ in the extent to which they seek activities that promote hedonic or eudaimonic well-being. Prioritizing positivity describes a strategy of pursuing happiness by seeking pleasurable activities or circumstances that can lead to naturally occurring positive emotions, while prioritizing meaning describes a strategy of cultivating well-being by purposefully seeking activities that are conducive to experiencing meaning in life. While these notions have been examined among the general population, little is known about how these prioritizing patterns are linked with well-being in closed religious groups, who often promote the benefit of the collective group in lieu of the individual's personal choices and interests. Based on a sample of 407 Ultra-Orthodox Jewish individuals (mean age = 33.58, SD = 8.89), 55.5% of which were women, the results demonstrated that prioritizing meaning and sense of community were positively associated with life satisfaction. Moreover, a significant interaction of sense of community × prioritizing positivity was found, indicating a positive connection between prioritizing positivity and life satisfaction for individuals with a high sense of community, but a negative connection for those with a low sense of community. Our findings suggest that even in extremely close-knit community-oriented societies, a strong sense of belonging to a community enables individuals to prioritize more hedonic aspects of their lives in order to promote their life satisfaction.


Assuntos
Participação da Comunidade/psicologia , Judeus/psicologia , Judaísmo/psicologia , Satisfação Pessoal , Adulto , Feminino , Felicidade , Humanos , Masculino , Pessoa de Meia-Idade , Adulto Jovem
16.
J Relig Health ; 59(3): 1398-1420, 2020 Jun.
Artigo em Inglês | MEDLINE | ID: mdl-31218549

RESUMO

Incorporating the needs of at-risk populations into national health care initiatives is essential. Israel has identified ultra-Orthodox Jewish, or Haredi, women, as at risk of increased morbidity and mortality, yet actual data on this insular community are lacking. We reviewed published research on Israeli Haredi women's health status, behaviors and health care access and examined methodologies. Of 273 articles identified, 14 publications and four government reports were included. More research is needed on this community, essential not only to Israeli health care policy, but to that of the USA and the UK, who share the largest percentages of Haredi Jews.


Assuntos
Assistência à Saúde/organização & administração , Comportamentos Relacionados com a Saúde/etnologia , Acesso aos Serviços de Saúde , Judeus/estatística & dados numéricos , Judaísmo , Saúde da Mulher/etnologia , Adulto , Atitude Frente a Saúde/etnologia , Características Culturais , Feminino , Humanos , Israel , Judeus/psicologia
17.
Med. hist ; 40(1): 4-21, 2020. ilus
Artigo em Espanhol | IBECS | ID: ibc-193632

RESUMO

A grandes rasgos, la vida de Lluís Alcanyís ya se conocía, en buena medida gracias a las fuentes inquisitoriales. A partir del trabajo con protocolos notariales de la segunda mitad del siglo XV de Xàtiva y de Valencia hemos podido trazar mejor su singladura vital. También se han examinado fuentes municipales de la ciudad de Valencia. Este artículo realiza significativas aportaciones en la vertiente profesional, tanto sobre su clientela como sobre su papel como docente y formador de futuros médicos y cirujanos. Igualmente se ha podido concretar diversos aspectos de su vida personal así como de sus actividades económicos al margen de la medicina. Ha sido posible localizar un codicilo al testamento de este médico valenciano de origen converso. Como es sabido ni su posición económica ni tampoco su extensa red de contactos le sirvieron para escapar de las garras de la Inquisición y fue condenado a morir en la hoguera en 1506. Con toto hay que señalar que esta es una investigación en curso


In broad strokes the life of Lluis Alcanyis was already known, largely thanks to Inquisitorial sources. From works with evident protocols in the second half of the 15 th century in Xàtiva and Valencia we have been able to better trace his life's couse. We also examined municipal sources from Valencia city. This article makes a significant contribution about his professional side, both about his clients as well as his role as a teacher and trainer of future physicians and surgeons. Equally we have been able to specify diverse aspects of his personal life as well as his economic activities aside from medicine. It was also possible to find a codicil to the will of this converted Valencian physician. As in common knowledge neither his economic position nor his wide net of contacts served him to escape from the claws of the Inquisition and he was condemned to burn at the stake in 1506. Despite all of this, it should be noted that this research in ongoing


Assuntos
História do Século XV , História do Século XVI , História da Medicina , Judaísmo , Espanha
18.
Am J Psychoanal ; 79(4): 577-593, 2019 Dec.
Artigo em Inglês | MEDLINE | ID: mdl-31745202

RESUMO

Unlike other European countries, at the turn of the 20th century, Hungary ensured complete legal and religious equality for Jews living in the country. As a result, they became strongly assimilated and identified themselves as Hungarian. Leading up to and during WWII, there was a gradual and steady deterioration of those legal and religious conditions, and the "betrayal" and persecution of Jews caused unspeakable trauma all over the world. After the defeat of the Nazis, only a small number of Holocaust survivors returned to their home country; the majority emigrated. This study provides a psychoanalytical analysis of the changes in Hungarian survivors' psychic realities and the construction of their new identities, depending on the survival strategy they chose. The hypothesis is that the rebuilding of the demolished identity and the level of trauma elaboration depend on whether this process was done at the place of the trauma or in a different society. The study uses psychoanalytic and social psychology literature to follow the impacts of the emigration process, to draw conclusions and apply them to trauma elaboration after the Holocaust.


Assuntos
Emigração e Imigração , Holocausto/psicologia , Judeus/psicologia , Judaísmo , Sobreviventes/psicologia , Humanos , Hungria , Identificação Social , Transtornos de Estresse Pós-Traumáticos/psicologia
19.
J Child Sex Abus ; 28(8): 927-944, 2019.
Artigo em Inglês | MEDLINE | ID: mdl-31621526

RESUMO

The recent Australian Royal Commission into Institutional Responses to Child Sexual Abuse provided some insight into manifestations of child sexual abuse within an ultra-orthodox Jewish community. This paper extends the analysis by the Royal Commission (RC) to another Australian ultra-orthodox community that of Adass Israel, whereby a former school headmistress allegedly abused multiple students and then fled to the State of Israel in 2008. That case is unusual given that both the perpetrator and victims were female. Attention is drawn to a number of components similar to the RC findings pertaining to the particular vulnerability of children within ultra-orthodox communities given the absence of sex education and entrenched patriarchal authority, the reluctance of such communities to report child sexual abuse (CSA) allegations to secular authorities and associated cultural and religious factors, the failure of community leaders within or beyond Australia to support or compensate CSA survivors, and the absence of formal child protection protocols. Additionally, some conclusions are drawn about the key role played by advocacy groups such as Jewish Community Watch in exposing the global travel of child sex offenders, and the problematic legal protection provided to many such offenders by the State of Israel's Law of Return.


Assuntos
Abuso Sexual na Infância/psicologia , Vítimas de Crime/psicologia , Criminosos/psicologia , Judeus/psicologia , Judaísmo/psicologia , Austrália , Criança , Feminino , Humanos , Israel , Notificação de Abuso
20.
J Pediatr Nurs ; 49: 79-84, 2019.
Artigo em Inglês | MEDLINE | ID: mdl-31634686

RESUMO

BACKGROUND: Common risky behaviors among college-aged young adults include risky sexual behaviors and substance use. PURPOSE: This study examines the protective effects of Judaism on students' engagement in risky behaviors, building on a body of research on the protective effects of religious beliefs on risky health behaviors. METHODS: Validated and reliable measures were used to assess religiosity and risky behaviors through anonymous surveys. Data was collected in Fall 2018 from a small cohort (N = 15) of Jewish day school students. RESULTS: Females had overall higher rates of risky behaviors such as drinking or using drugs before sex (27% compared to 13% for males), not using condoms (62% to 0% for males), and higher rates of binge drinking (62% to 20% for males). CONCLUSION: Higher religiosity was more associated with delayed sexual activity than substance use behaviors. Judaism and religiosity were more strongly associated with the male participants than the female. PRACTICE IMPLICATIONS: Since the participants still had low rates of condom use and other high risk behaviors despite speaking with their healthcare providers, the health care community must better educate adolescents and young adults on the health and social consequences of such risky activities, both in formal education programs during middle and high school, and in office visits.


Assuntos
Judaísmo/psicologia , Assunção de Riscos , Abstinência Sexual/estatística & dados numéricos , Comportamento Sexual/estatística & dados numéricos , Adolescente , Feminino , Humanos , Incidência , Masculino , Projetos Piloto , Medição de Risco , Fatores Sexuais , Abstinência Sexual/psicologia , Comportamento Sexual/psicologia , Comportamento Social , Estudantes/estatística & dados numéricos , Inquéritos e Questionários , Estados Unidos , Adulto Jovem
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