The COVID-19 outbreak is a new potentially traumatic event that may have some unknown effects on mental health. The aim of this study was to examine how two theoretical frameworks related to coping with trauma, including shattered assumptions and coping with trauma, could explain mental health and acute stress symptoms among the general population during the COVID-19 outbreak. The participants included 212 Iranian Muslims who filled out the online survey. Women and people with non-fixed jobs reported more mental health deterioration and acute stress symptoms. There were no significant differences between people with or without COVID-19 in terms of mental health symptoms, experiencing acute stress symptoms, and world assumptions. Results showed that world assumption and forward-focused coping could predict mental health symptoms and acute stress symptoms beyond COVID-19 specific stress. Assumptions related to the meaningfulness of the world and trauma-focused coping were associated with a higher score in general mental health symptoms and acute stress, but assumptions related to the benevolence of the world, self-worth, and forward-focused coping were associated with lower mental health and acute stress symptoms. This could suggest that world assumptions could buffer or endanger mental health during crises such as the pandemic. In addition, it seems that forward-focus coping is effective for managing new life challenges during the COVID-19 outbreak. In contrast, the more people address the negative and catastrophic effects of COVID-19 (such as trauma-focused coping), the more they are prone to developing mental health symptoms. This study showed that among Iranian Muslims, some world assumptions (for example, the meaningfulness of world) and some kinds of coping (for example, trauma-focused coping) were not as protective factor as in non-Muslim countries.
{"title":"World Assumptions and Coping Related to Trauma as Predictors of General Mental Health and Acute Stress Symptoms Among Iranian Muslims During the COVID-19 Outbreak","authors":"H. Khanipour, M. Pourali, Mojgan Atar, M. Akbari","doi":"10.3998/jmmh.1889","DOIUrl":"https://doi.org/10.3998/jmmh.1889","url":null,"abstract":"The COVID-19 outbreak is a new potentially traumatic event that may have some unknown effects on mental health. The aim of this study was to examine how two theoretical frameworks related to coping with trauma, including shattered assumptions and coping with trauma, could explain mental health and acute stress symptoms among the general population during the COVID-19 outbreak. The participants included 212 Iranian Muslims who filled out the online survey. Women and people with non-fixed jobs reported more mental health deterioration and acute stress symptoms. There were no significant differences between people with or without COVID-19 in terms of mental health symptoms, experiencing acute stress symptoms, and world assumptions. Results showed that world assumption and forward-focused coping could predict mental health symptoms and acute stress symptoms beyond COVID-19 specific stress. Assumptions related to the meaningfulness of the world and trauma-focused coping were associated with a higher score in general mental health symptoms and acute stress, but assumptions related to the benevolence of the world, self-worth, and forward-focused coping were associated with lower mental health and acute stress symptoms. This could suggest that world assumptions could buffer or endanger mental health during crises such as the pandemic. In addition, it seems that forward-focus coping is effective for managing new life challenges during the COVID-19 outbreak. In contrast, the more people address the negative and catastrophic effects of COVID-19 (such as trauma-focused coping), the more they are prone to developing mental health symptoms. This study showed that among Iranian Muslims, some world assumptions (for example, the meaningfulness of world) and some kinds of coping (for example, trauma-focused coping) were not as protective factor as in non-Muslim countries.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2023-02-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49549058","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Kathleen Kennedy-Turner, C. Côté-Lussier, D. Helly
Across Canada, hate crimes, especially those motivated by race, ethnicity, or religion, are still prevalent. For example, in 2019, 46% of police-reported hate crimes were motivated by race or ethnicity, and 32% were motivated by religion (Moreau, 2021). In Canada, Muslims are the second most targeted religious group in terms of hate crimes. However, Canadian research on the nature of hate crime victimization amongst Muslims and the impacts on their health and well-being is limited. The present study sought to use exploratory survey data to assess the demographic characteristics of those experiencing both verbal and physical assaults based on their religion. Further, we assessed whether those that experienced these assaults also experienced psychological distress (such as feeling nervous or hopeless). Based on a sample of 230 participants (58% women), it was found that individuals that self-identified as visibly Muslim were 3 times more likely, and those living in Vancouver were 9 times more likely, to report having been physically assaulted. Furthermore, having been physically assaulted, being a woman, residing in Vancouver, or self-identifying as visibly Muslim were factors associated with higher levels of psychological distress. This study is the first of its kind exploring the effects of hate crimes on Muslims across Canada. The impacts of hate crime on the psychological well-being of this marginalized population, especially for Muslim women, suggests a need for more research on the psychological distress of these individuals
{"title":"A Snapshot of Hate: Subjective Psychological Distress After a Hate Crime: An Exploratory Study on Victimization of Muslims in Canada","authors":"Kathleen Kennedy-Turner, C. Côté-Lussier, D. Helly","doi":"10.3998/jmmh.480","DOIUrl":"https://doi.org/10.3998/jmmh.480","url":null,"abstract":"Across Canada, hate crimes, especially those motivated by race, ethnicity, or religion, are still prevalent. For example, in 2019, 46% of police-reported hate crimes were motivated by race or ethnicity, and 32% were motivated by religion (Moreau, 2021). In Canada, Muslims are the second most targeted religious group in terms of hate crimes. However, Canadian research on the nature of hate crime victimization amongst Muslims and the impacts on their health and well-being is limited. The present study sought to use exploratory survey data to assess the demographic characteristics of those experiencing both verbal and physical assaults based on their religion. Further, we assessed whether those that experienced these assaults also experienced psychological distress (such as feeling nervous or hopeless). Based on a sample of 230 participants (58% women), it was found that individuals that self-identified as visibly Muslim were 3 times more likely, and those living in Vancouver were 9 times more likely, to report having been physically assaulted. Furthermore, having been physically assaulted, being a woman, residing in Vancouver, or self-identifying as visibly Muslim were factors associated with higher levels of psychological distress. This study is the first of its kind exploring the effects of hate crimes on Muslims across Canada. The impacts of hate crime on the psychological well-being of this marginalized population, especially for Muslim women, suggests a need for more research on the psychological distress of these individuals","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2023-02-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47974055","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Previous studies have demonstrated that religiosity may be a predictive factor for anxiety related to death among adults amid the COVID-19 pandemic; however, current study variables have not been examined among Palestinians. This correlational study was the first to test the association between religiosity and death anxiety among Palestinians in the middle of the COVID-19 pandemic. Sample data consisted of 548 Palestinian adults. Data was collected through online advertisements, e-mail, and social media campaigns. Findings confirmed that death anxiety negatively correlated with religiosity (r = −.31, p<0.01). Regression analysis for predicting anxiety related to death determined that religiosity accounted for statistical and significant variance in death anxiety (B= −.191, SE=.040, β=−.20). It is recommended that further studies be conducted to explore the correlation between our current study variables and other related variables. This study also recommends the development of intervention programs to decrease death anxiety during pandemics or crises and enhance the protective factors of individuals.
{"title":"The Correlation Between Religiosity and Death Anxiety During the COVID-19 Pandemic in Palestine","authors":"F. Mahamid, Priscilla Chou, A. Mansour","doi":"10.3998/jmmh.1553","DOIUrl":"https://doi.org/10.3998/jmmh.1553","url":null,"abstract":"Previous studies have demonstrated that religiosity may be a predictive factor for anxiety related to death among adults amid the COVID-19 pandemic; however, current study variables have not been examined among Palestinians. This correlational study was the first to test the association between religiosity and death anxiety among Palestinians in the middle of the COVID-19 pandemic. Sample data consisted of 548 Palestinian adults. Data was collected through online advertisements, e-mail, and social media campaigns. Findings confirmed that death anxiety negatively correlated with religiosity (r = −.31, p<0.01). Regression analysis for predicting anxiety related to death determined that religiosity accounted for statistical and significant variance in death anxiety (B= −.191, SE=.040, β=−.20). It is recommended that further studies be conducted to explore the correlation between our current study variables and other related variables. This study also recommends the development of intervention programs to decrease death anxiety during pandemics or crises and enhance the protective factors of individuals.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2023-02-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41332960","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Studies have documented on the role of religious leaders in providing psychosocial support to their members. However, there is a dearth of research in understanding the role imams play among Muslim communities in the Canadian context. The few studies that were undertaken in Europe and the United States revealed that imams played a significant role in addressing the psychosocial needs of their congregants, and this role increased in the post-9/11 era.This study explored experiences of imams in the provision of psychosocial support to Muslim Canadians, including new immigrants and refugees. We conducted in-depth, one-on-one interviews with faith leaders in a major metropolitan Canadian city. The data was transcribed and thematically analyzed using NVIVO. The study revealed that spiritual healing is considered the first line of care for psychosocial illness, and imams are considered the primary support network. The findings revealed that war-related traumas and post-resettlement challenges have significant impact on family functions and well-being.This study highlighted the need for culturally appropriate psychosocial support services for Muslim Canadians, including new immigrants and refugees. It also calls for better collaboration between service agencies and faith-based organizations in the communities to address these specific needs.
{"title":"Healing Through Faith: The Role of Spiritual Healers in Providing Psychosocial Support to Canadian Muslims","authors":"M. Ibrahim, Fareed Mojab","doi":"10.3998/jmmh.2057","DOIUrl":"https://doi.org/10.3998/jmmh.2057","url":null,"abstract":"Studies have documented on the role of religious leaders in providing psychosocial support to their members. However, there is a dearth of research in understanding the role imams play among Muslim communities in the Canadian context. The few studies that were undertaken in Europe and the United States revealed that imams played a significant role in addressing the psychosocial needs of their congregants, and this role increased in the post-9/11 era.This study explored experiences of imams in the provision of psychosocial support to Muslim Canadians, including new immigrants and refugees. We conducted in-depth, one-on-one interviews with faith leaders in a major metropolitan Canadian city. The data was transcribed and thematically analyzed using NVIVO. The study revealed that spiritual healing is considered the first line of care for psychosocial illness, and imams are considered the primary support network. The findings revealed that war-related traumas and post-resettlement challenges have significant impact on family functions and well-being.This study highlighted the need for culturally appropriate psychosocial support services for Muslim Canadians, including new immigrants and refugees. It also calls for better collaboration between service agencies and faith-based organizations in the communities to address these specific needs.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2023-02-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42026186","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Kamal Suleiman, O. El-Gabalawy, Belal Zia, R. Awaad
This community case study describes the experiences of two neighboring Muslim communities in the United States, following respective incidents of suicide. Case summaries are first presented to contextualize the community response to the suicides. Subsequently, the discussion highlights relevant cultural and religious factors that impacted the responses of mosque leadership, mental health professionals, and the communities at large. Concerns related to the deceased’s afterlife, community connectedness, privacy, shame, and communication barriers were prominent in each case and shaped the courses of response. The COVID-19 pandemic and divergent responses to external support played significant roles in creating disparate outcomes in these communities. The discussion emphasizes the need for dissemination of evidence-based, religiously grounded, and culturally competent curricula for implementing mental health awareness programming and long-term suicide prevention efforts. Insights about cultural and religious factors influencing community responses were derived from the described cases in this paper and informed the development of a comprehensive suicide prevention, intervention, and postvention manual and training program tailored for Muslim communities.
{"title":"Suicide Response in American Muslim Communities: A Community Case Study","authors":"Kamal Suleiman, O. El-Gabalawy, Belal Zia, R. Awaad","doi":"10.3998/jmmh.1457","DOIUrl":"https://doi.org/10.3998/jmmh.1457","url":null,"abstract":"This community case study describes the experiences of two neighboring Muslim communities in the United States, following respective incidents of suicide. Case summaries are first presented to contextualize the community response to the suicides. Subsequently, the discussion highlights relevant cultural and religious factors that impacted the responses of mosque leadership, mental health professionals, and the communities at large. Concerns related to the deceased’s afterlife, community connectedness, privacy, shame, and communication barriers were prominent in each case and shaped the courses of response. The COVID-19 pandemic and divergent responses to external support played significant roles in creating disparate outcomes in these communities. The discussion emphasizes the need for dissemination of evidence-based, religiously grounded, and culturally competent curricula for implementing mental health awareness programming and long-term suicide prevention efforts. Insights about cultural and religious factors influencing community responses were derived from the described cases in this paper and informed the development of a comprehensive suicide prevention, intervention, and postvention manual and training program tailored for Muslim communities.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2023-02-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41968006","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The present research measures the effectiveness of gratitude interventions in dealing with academic stress and daily hassles among Pakistani high school students. A total of 162 students randomly assigned in experimental (82) and control groups (80) took part in a four week interventions program. The gratitude interventions included Count Your Blessings, writing Gratitude Letters, and Loving Kindness Meditations which were modified & adapted into Urdu. The pretest and posttest assessment was done. The results of paired sample t-test showed significant decrease in academic expectation scores (t = 5.76**, M1 + SD1 = 31.44 + 6.56, M2 + SD2 = 27.30 + 6.75) with medium effect size (Cohen’s d = 0.65), and also for daily hassles decrease. Further results showed high level of stress about personal future, academic concerns and excessive social demands which were decreased after interventions. This study supports the use of gratitude interventions in school setting especially in developing country like Pakistan where structured counseling services are limited.
{"title":"Does Gratitude Work at School? Piloting the Modified Interventions for Managing Academic Stress in Pakistani High Schools","authors":"N. Sahar, D. Baranovich, I. H. A. Tharbe","doi":"10.3998/jmmh.430","DOIUrl":"https://doi.org/10.3998/jmmh.430","url":null,"abstract":"The present research measures the effectiveness of gratitude interventions in dealing with academic stress and daily hassles among Pakistani high school students. A total of 162 students randomly assigned in experimental (82) and control groups (80) took part in a four week interventions program. The gratitude interventions included Count Your Blessings, writing Gratitude Letters, and Loving Kindness Meditations which were modified & adapted into Urdu. The pretest and posttest assessment was done. The results of paired sample t-test showed significant decrease in academic expectation scores (t = 5.76**, M1 + SD1 = 31.44 + 6.56, M2 + SD2 = 27.30 + 6.75) with medium effect size (Cohen’s d = 0.65), and also for daily hassles decrease. Further results showed high level of stress about personal future, academic concerns and excessive social demands which were decreased after interventions. This study supports the use of gratitude interventions in school setting especially in developing country like Pakistan where structured counseling services are limited.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2022-09-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70389663","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Mustafa Al Ansari, A. Dawson, R. Room, M. Abdulzahra, K. Conigrave
As with other Muslim-majority countries (MMCs), there is little data on alcohol use in Iraq. This study examines attitudes toward alcohol and its use among Iraqi university students. It considers the likely impact of the context of conflict and globalization. An online quantitative questionnaire was distributed to students at several universities in Iraq. The survey included questions on alcohol use (AUDIT-C) and availability, drug use, attitudes toward alcohol policy and a screen for post-traumatic stress disorder (PC-PTSD). Descriptive analysis was conducted, followed by multivariate logistic regression to determine independent predictors of drinking. Of the 468 students who provided alcohol-related data, a minority reported having ever consumed alcohol (5.3%; 1.6% females, 10% males). Only 21 participants consumed alcohol in the last 12 months, of whom six had an AUDIT-C score of 4+ (all males). Most students indicated that access to alcohol was “easy”. In multivariate analysis, gender was an independent predictor of lifetime consumption; however, it was not a significant predictor of past year drinking. Living away from relatives was the only consistent significant predictor of lifetime and past year drinking, including among Muslim students. Of the 220 respondents who completed the PC-PTSD screen, 29.2% (n=63) had positive scores. Two in five (n=90, 41.7%) reported direct exposure to violent conflict. While prevalence of drinking is low, 6/15 male current alcohol users in this convenience sample report drinking at risky levels. There are several challenges conducting research on this sensitive topic in a MMC. Further research could strive to obtain representative samples and to ascertain appropriate prevention and early intervention approaches for the socio-cultural context of Iraq.
{"title":"Alcohol and University Students in Iraq: Attitudes, Availability, and Use","authors":"Mustafa Al Ansari, A. Dawson, R. Room, M. Abdulzahra, K. Conigrave","doi":"10.3998/jmmh.224","DOIUrl":"https://doi.org/10.3998/jmmh.224","url":null,"abstract":"As with other Muslim-majority countries (MMCs), there is little data on alcohol use in Iraq. This study examines attitudes toward alcohol and its use among Iraqi university students. It considers the likely impact of the context of conflict and globalization. An online quantitative questionnaire was distributed to students at several universities in Iraq. The survey included questions on alcohol use (AUDIT-C) and availability, drug use, attitudes toward alcohol policy and a screen for post-traumatic stress disorder (PC-PTSD). Descriptive analysis was conducted, followed by multivariate logistic regression to determine independent predictors of drinking. Of the 468 students who provided alcohol-related data, a minority reported having ever consumed alcohol (5.3%; 1.6% females, 10% males). Only 21 participants consumed alcohol in the last 12 months, of whom six had an AUDIT-C score of 4+ (all males). Most students indicated that access to alcohol was “easy”. In multivariate analysis, gender was an independent predictor of lifetime consumption; however, it was not a significant predictor of past year drinking. Living away from relatives was the only consistent significant predictor of lifetime and past year drinking, including among Muslim students. Of the 220 respondents who completed the PC-PTSD screen, 29.2% (n=63) had positive scores. Two in five (n=90, 41.7%) reported direct exposure to violent conflict. While prevalence of drinking is low, 6/15 male current alcohol users in this convenience sample report drinking at risky levels. There are several challenges conducting research on this sensitive topic in a MMC. Further research could strive to obtain representative samples and to ascertain appropriate prevention and early intervention approaches for the socio-cultural context of Iraq.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2022-09-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47833314","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Amell El Guenuni, Rajaa Chellat, Becky Canton, Fatima El Guenuni, J. Hammad
There have been increasing calls to coproduce psychological interventions and services with youth to improve access to mental health services and service user experience. This paper outlines the development of an innovative therapeutic group intervention for young people affected by collective trauma and loss, following the Grenfell Tower fire, who were reluctant to engage with mainstream services. Its central principle was partnership and coproduction with potential users and offering a culturally appropriate service. Its aim was to meet the mental health and other needs of young people, support them through their bereavement and trauma, and to improve access to mental health services by addressing the barriers they reported. The group intervention used community psychology principles, narrative therapy concepts, creative arts and collective memorialization. Semi-structured focus groups were conducted with 14 Moroccan participants aged 11 to 14, 13 of which identify as Muslim. A thematic analysis was conducted. The findings indicated the benefits of collective memorialization, preference for therapeutic groups, and that the group helped improve their emotional expression, recognition of shared disaster-related experiences, it strengthened social support networks and subjugated narratives, and reduced social isolation and stigma. The evaluation findings indicated that the group intervention, coproduction and collaboration between statutory services, potential/service users and community organizations improved community engagement, access to mental health services and service provision for children and young people from Muslim and Moroccan backgrounds.
{"title":"A coproduced culturally appropriate innovative therapeutic group intervention for bereaved Moroccan youth affected by the Grenfell Tower fire","authors":"Amell El Guenuni, Rajaa Chellat, Becky Canton, Fatima El Guenuni, J. Hammad","doi":"10.3998/jmmh.514","DOIUrl":"https://doi.org/10.3998/jmmh.514","url":null,"abstract":"There have been increasing calls to coproduce psychological interventions and services with youth to improve access to mental health services and service user experience. This paper outlines the development of an innovative therapeutic group intervention for young people affected by collective trauma and loss, following the Grenfell Tower fire, who were reluctant to engage with mainstream services. Its central principle was partnership and coproduction with potential users and offering a culturally appropriate service. Its aim was to meet the mental health and other needs of young people, support them through their bereavement and trauma, and to improve access to mental health services by addressing the barriers they reported. The group intervention used community psychology principles, narrative therapy concepts, creative arts and collective memorialization. Semi-structured focus groups were conducted with 14 Moroccan participants aged 11 to 14, 13 of which identify as Muslim. A thematic analysis was conducted. The findings indicated the benefits of collective memorialization, preference for therapeutic groups, and that the group helped improve their emotional expression, recognition of shared disaster-related experiences, it strengthened social support networks and subjugated narratives, and reduced social isolation and stigma. The evaluation findings indicated that the group intervention, coproduction and collaboration between statutory services, potential/service users and community organizations improved community engagement, access to mental health services and service provision for children and young people from Muslim and Moroccan backgrounds. ","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2022-06-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49554346","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
-the Active Ageing (AA), as the process of health promotion, collaboration, andsecurity opportunities to increase the quality of life in old age, may be astrategy to prevent many of future challenges in countries like Iran with rapidpace of population ageing. The aim of this study was to measure the AAdimensions in Iran and examine their associations with mental health of Iranianelderly. Methods- A quantitativecross-sectional survey of a random sample of 623 community resident people ofTehran aged 55+ years was conducted. In total, 590people responded. The AA was measured using Active Ageing Index (AAI), including four domains and mentalhealth of participants was measured using 15-item GHQ scale. Associationsbetween them were examined using Mixed-Effect Linear Regression analysis.- The overall AAI score was calculated at 26.8 (men 33.9 vs. women 20.6) out of100. Higher scores in the first domain (employment) and lower scores in the 3rddomain (independent, healthy and secure living)andthe 4th domain (enabling environment)were linked withpoorer mental health, but the 2nd domain (participation in society) showed noassociation.Conclusions- Different aspects of AAI showed differenteffects on mental health. In addition, it seems that the AAI, as a tool formeasuring the AA, needs a profound modification in the Iranian context, usingqualitative studies in Iran.
{"title":"How Active Ageing Dimensions are Associated with Mental Health of Older People in the Iranian Context?","authors":"M. Tajvar, Badrye Karami, M. Yaseri, A. Zaidi","doi":"10.3998/jmmh.257","DOIUrl":"https://doi.org/10.3998/jmmh.257","url":null,"abstract":"-the Active Ageing (AA), as the process of health promotion, collaboration, andsecurity opportunities to increase the quality of life in old age, may be astrategy to prevent many of future challenges in countries like Iran with rapidpace of population ageing. The aim of this study was to measure the AAdimensions in Iran and examine their associations with mental health of Iranianelderly. Methods- A quantitativecross-sectional survey of a random sample of 623 community resident people ofTehran aged 55+ years was conducted. In total, 590people responded. The AA was measured using Active Ageing Index (AAI), including four domains and mentalhealth of participants was measured using 15-item GHQ scale. Associationsbetween them were examined using Mixed-Effect Linear Regression analysis.- The overall AAI score was calculated at 26.8 (men 33.9 vs. women 20.6) out of100. Higher scores in the first domain (employment) and lower scores in the 3rddomain (independent, healthy and secure living)andthe 4th domain (enabling environment)were linked withpoorer mental health, but the 2nd domain (participation in society) showed noassociation.Conclusions- Different aspects of AAI showed differenteffects on mental health. In addition, it seems that the AAI, as a tool formeasuring the AA, needs a profound modification in the Iranian context, usingqualitative studies in Iran. ","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2022-06-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49146938","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study seeks to explore acculturation of Muslim youth in the Netherlands, with a focus on boundary maintenance between the sexes. For this purpose, it examines the values and norms Muslim youth are taught and socialized into on this subject at mosques in the Netherlands, which are then compared with those conveyed at secondary schools. Findings based on 62 in-depth interviews with secondary school students and young adults from four Muslim communities (Turkish, Moroccan, Pakistani and Egyptian) revealed that Muslim youth received conflicting messages and were socialized into contradictory norms in these two learning contexts. While sex segregation was observed in many mosques’ educational programs, the mainstream schools were coeducational. Moreover, the mosques’ narrative and hidden curriculum entailed an Islamic ethos requiring physical and social distancing between the sexes, avoiding male gaze, and refraining from physical touch. Yet, at schools, boys and girls were expected to work in groups, interact, discuss, and socialize, and handshaking with teachers before lessons was observed at some schools as a ritual symbolizing respect. Furthermore, the study considered the ways in which Muslim youth navigated these contradictory values, using their individual and collective agency in diverse contexts. Their acculturation strategies included accommodation, frame switching, mediation, resistance, and social control. The findings have implications for the social integration, mental health and well-being of Muslim youth.
{"title":"Muslim youth negotiating boundary maintenance between the sexes: A qualitative exploration across mosques and secondary schools in the Netherlands","authors":"H. Altinyelken","doi":"10.3998/jmmh.534","DOIUrl":"https://doi.org/10.3998/jmmh.534","url":null,"abstract":"This study seeks to explore acculturation of Muslim youth in the Netherlands, with a focus on boundary maintenance between the sexes. For this purpose, it examines the values and norms Muslim youth are taught and socialized into on this subject at mosques in the Netherlands, which are then compared with those conveyed at secondary schools. Findings based on 62 in-depth interviews with secondary school students and young adults from four Muslim communities (Turkish, Moroccan, Pakistani and Egyptian) revealed that Muslim youth received conflicting messages and were socialized into contradictory norms in these two learning contexts. While sex segregation was observed in many mosques’ educational programs, the mainstream schools were coeducational. Moreover, the mosques’ narrative and hidden curriculum entailed an Islamic ethos requiring physical and social distancing between the sexes, avoiding male gaze, and refraining from physical touch. Yet, at schools, boys and girls were expected to work in groups, interact, discuss, and socialize, and handshaking with teachers before lessons was observed at some schools as a ritual symbolizing respect. Furthermore, the study considered the ways in which Muslim youth navigated these contradictory values, using their individual and collective agency in diverse contexts. Their acculturation strategies included accommodation, frame switching, mediation, resistance, and social control. The findings have implications for the social integration, mental health and well-being of Muslim youth.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2022-06-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44542492","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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