Nina Bosankić, Selvira Draganović, J. Ramic, A. Haque
This study explored how women breast cancer survivors who underwent radical mastectomy experienced stress and adversity and managed their diagnosis and treatment. This study is based on semi-structured and in-depth interviews with a convenience sample of 22 participants. Qualitative analysis and discussion groups were conducted in the participant’s homes over 18 months. Thematic analysis resulted in four overarching categories that illustrated how being a woman was challenged and restructured from the participants’ personal experiences. The participants’ coping strategies were primarily reflected in their spirituality, optimism, the embrace of healthy lifestyles, and pink ribbon activism.
{"title":"Every Cloud Has a Silver Lining Lived Experience and Coping Strategies of Breast Cancer Survivors in Sarajevo","authors":"Nina Bosankić, Selvira Draganović, J. Ramic, A. Haque","doi":"10.3998/jmmh.132","DOIUrl":"https://doi.org/10.3998/jmmh.132","url":null,"abstract":"This study explored how women breast cancer survivors who underwent radical mastectomy experienced stress and adversity and managed their diagnosis and treatment. This study is based on semi-structured and in-depth interviews with a convenience sample of 22 participants. Qualitative analysis and discussion groups were conducted in the participant’s homes over 18 months. Thematic analysis resulted in four overarching categories that illustrated how being a woman was challenged and restructured from the participants’ personal experiences. The participants’ coping strategies were primarily reflected in their spirituality, optimism, the embrace of healthy lifestyles, and pink ribbon activism.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2021-09-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44508148","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}
Objectives: The purpose of the current study was to examine the relationship between two forms of religious discrimination (religious prejudice and environmental discrimination) and life satisfaction among a sample of Muslim Americans. Based on the framework of minority stress theory, we also hypothesized that higher levels of religious prejudice as well as environmental discrimination, would significantly relate to higher fear of safety, and in turn, would relate to lower life satisfaction. Method: A total of 192 Muslim American participants (Age M= 27.87) completed an on-line survey about their experiences as Muslim American. Women made up almost 75% of the sample.Results: Findings revealed that higher religious prejudice as well as environmental discrimination were both significantly related to lower life satisfaction and that fear of safety partially mediated both of these relationships. Conclusions: Findings help illustrate that Muslim Americans are not immune to the social-political climate of Islamophobia and can experience religious discrimination in different ways. In addition, women and younger participants expressed higher fear of safety when compared to men and older participants. Professionals who work with individuals from the Muslim community are encouraged to consider the chronic and on-going impact of stress that Muslim Americans face especially within the context of the United States.
{"title":"Effects of Religious Discrimination and Fear for Safety on Life Satisfaction for Muslim Americans","authors":"Ramy Bassioni, Kimberly J. Langrehr","doi":"10.3998/jmmh.133","DOIUrl":"https://doi.org/10.3998/jmmh.133","url":null,"abstract":"Objectives: The purpose of the current study was to examine the relationship between two forms of religious discrimination (religious prejudice and environmental discrimination) and life satisfaction among a sample of Muslim Americans. Based on the framework of minority stress theory, we also hypothesized that higher levels of religious prejudice as well as environmental discrimination, would significantly relate to higher fear of safety, and in turn, would relate to lower life satisfaction. Method: A total of 192 Muslim American participants (Age M= 27.87) completed an on-line survey about their experiences as Muslim American. Women made up almost 75% of the sample.Results: Findings revealed that higher religious prejudice as well as environmental discrimination were both significantly related to lower life satisfaction and that fear of safety partially mediated both of these relationships. Conclusions: Findings help illustrate that Muslim Americans are not immune to the social-political climate of Islamophobia and can experience religious discrimination in different ways. In addition, women and younger participants expressed higher fear of safety when compared to men and older participants. Professionals who work with individuals from the Muslim community are encouraged to consider the chronic and on-going impact of stress that Muslim Americans face especially within the context of the United States.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2021-09-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43889144","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 research has identified the heightened amount of perceived stress experienced by migrants in the West. Muslim women specifically may be at a greater exposure to perceived stress, easily being identified as different from others due to the observance of the hijab (Ahmed, 1992). However, Muslims in the UK generally have one of the lowest rates of accessing mental health services (Joint Commissioning Panel for Mental Health, 2014). Current research shows the positive role religion plays in managing perceived stress and the potential development of mental health difficulties. Few studies have been conducted on migrant populations and even fewer with female Muslim migrants. The current study aimed to investigate religiosity, as a mediator of the relationship between religious coping and perceived stress in migrant Muslim women. It also aimed to investigate the relationship between perceived stress and migration. The results found religiosity to mediate the relationship between religious coping and perceived stress, that is, individuals with higher religiosity used religious coping and had lower perceived stress. However, there was no significant relationship between experiences of migration and perceived stress. These findings provide possible directions for mental health practitioners when working with clients from such backgrounds.
{"title":"Investigating a Relationship between Perceived Stress, Religious Coping, and Religiosity in Migrant Muslim Women","authors":"Nana-Fatima Taini Ozeto, Thérèse Allan","doi":"10.3998/jmmh.265","DOIUrl":"https://doi.org/10.3998/jmmh.265","url":null,"abstract":"Previous research has identified the heightened amount of perceived stress experienced by migrants in the West. Muslim women specifically may be at a greater exposure to perceived stress, easily being identified as different from others due to the observance of the hijab (Ahmed, 1992). However, Muslims in the UK generally have one of the lowest rates of accessing mental health services (Joint Commissioning Panel for Mental Health, 2014). Current research shows the positive role religion plays in managing perceived stress and the potential development of mental health difficulties. Few studies have been conducted on migrant populations and even fewer with female Muslim migrants. The current study aimed to investigate religiosity, as a mediator of the relationship between religious coping and perceived stress in migrant Muslim women. It also aimed to investigate the relationship between perceived stress and migration. The results found religiosity to mediate the relationship between religious coping and perceived stress, that is, individuals with higher religiosity used religious coping and had lower perceived stress. However, there was no significant relationship between experiences of migration and perceived stress. These findings provide possible directions for mental health practitioners when working with clients from such backgrounds.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2021-09-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45945123","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}
There is a growing recognition that mental illness should be taken more seriously within Muslim communities. In this are emerging trends to Islamicise psychology or psychologise Islam, whereby the former attempts to adapt contemporary psychological practices for Muslims, while the latter endeavours to indigenise and establish a psychology rooted firmly in Islamic traditions. Yet a large body of interdisciplinary works has argued that Muslims are uniquely positioned vis-à-vis Nation-States across the Global North. There is thus a need to underscore the significance of the political which underpins the relationship between ‘Muslim’ and ‘mental health’. The political will be explored by addressing three paradigms and their particular relationship to Muslim mental health: neoliberalism, nationalism and securitisation. I argue that Muslim mental health, irrespective of approach or discipline, is unique in its ability to serve power and ensure Muslims remain productive, loyal and low-risk citizens of the Nation-State. Emerging Muslim mental health models may succeed in their stated objective—alleviate suffering or raise God consciousness—but they do not address the political dimension underlying mental health practice itself. I argue that a movement towards decolonising mental health must remain in constant dialectical resistance with dominant ideological paradigms and be rooted in an interdisciplinary praxis established upon the Islamic paradigm of trusteeship (waqf). This ensures suffering is neither commodified nor compartmentalised outside of the wider Western Muslim experience.
{"title":"Politicizing Muslim Mental Health Toward a Decolonial Framework","authors":"Tarek Younis","doi":"10.3998/jmmh.143","DOIUrl":"https://doi.org/10.3998/jmmh.143","url":null,"abstract":"There is a growing recognition that mental illness should be taken more seriously within Muslim communities. In this are emerging trends to Islamicise psychology or psychologise Islam, whereby the former attempts to adapt contemporary psychological practices for Muslims, while the latter endeavours to indigenise and establish a psychology rooted firmly in Islamic traditions. Yet a large body of interdisciplinary works has argued that Muslims are uniquely positioned vis-à-vis Nation-States across the Global North. There is thus a need to underscore the significance of the political which underpins the relationship between ‘Muslim’ and ‘mental health’. The political will be explored by addressing three paradigms and their particular relationship to Muslim mental health: neoliberalism, nationalism and securitisation. I argue that Muslim mental health, irrespective of approach or discipline, is unique in its ability to serve power and ensure Muslims remain productive, loyal and low-risk citizens of the Nation-State. Emerging Muslim mental health models may succeed in their stated objective—alleviate suffering or raise God consciousness—but they do not address the political dimension underlying mental health practice itself. I argue that a movement towards decolonising mental health must remain in constant dialectical resistance with dominant ideological paradigms and be rooted in an interdisciplinary praxis established upon the Islamic paradigm of trusteeship (waqf). This ensures suffering is neither commodified nor compartmentalised outside of the wider Western Muslim experience.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2021-09-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44565281","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}
In thecurrent study the Fear of COVID-19 Scale (FCV-19S), a newly emerginginternationally standardized measure of anxiety related to being exposed to orcontracting COVID-19, was translated and validated for a Palestinian context toinsure that it can be used as a measure of COVID-19 fear and to begin toidentify factors that affect this phenomenon including gender (with femaleshaving more fear than males), education (individuals without college degreedemonstrating higher levels of fear) and smoking status (with smokersdemonstrating higher levels of fear than non-smokers). The scale demonstratedhigh level of validity and reliability in a Palestinian context and thereforcan be considered for future studies as the COVID-19 pandemic persists. Furtherinvestigations using the Arabic Language of FCV-19S may have far reachingimplications for measuring and combating the fear of COVID-19 at a personal andsocietal level for uniquely at risk populations such as in the occupiedterritories of Palestine.
{"title":"Psychometric Properties of the Fear of COVID-19 Scale (FCV-19S) in a Palestinian Context","authors":"F. Mahamid, Dana Bdier, D. Berte","doi":"10.3998/jmmh.400","DOIUrl":"https://doi.org/10.3998/jmmh.400","url":null,"abstract":"In thecurrent study the Fear of COVID-19 Scale (FCV-19S), a newly emerginginternationally standardized measure of anxiety related to being exposed to orcontracting COVID-19, was translated and validated for a Palestinian context toinsure that it can be used as a measure of COVID-19 fear and to begin toidentify factors that affect this phenomenon including gender (with femaleshaving more fear than males), education (individuals without college degreedemonstrating higher levels of fear) and smoking status (with smokersdemonstrating higher levels of fear than non-smokers). The scale demonstratedhigh level of validity and reliability in a Palestinian context and thereforcan be considered for future studies as the COVID-19 pandemic persists. Furtherinvestigations using the Arabic Language of FCV-19S may have far reachingimplications for measuring and combating the fear of COVID-19 at a personal andsocietal level for uniquely at risk populations such as in the occupiedterritories of Palestine.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2021-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43117607","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}
Pub Date : 2020-12-07DOI: 10.3998/jmmh.10381607.0014.201
F. Syed, Sara Keshavarzi, N. Sholapur, Hooman Keshavarzi
There are significant behavioral healthcare disparities for North American Muslims including limited accessibility to mental healthcare services offered with an Islamic context. Thus, American Muslims typically turn to Islamic clergy and religious community settings to address their mental health needs prior to seeking professional care. In order to improve accessibility to Islamically oriented mental health supports, the Khalil Center, an Islamically oriented Muslim mental health center, constructed an 8- hour Muslim Mental Health First Responder Training (FRT) administered across the United States and Canada to 498 community leaders and Islamic clergy. Post- training survey data found that although most of the 128 respondents were involved in settings that necessitated responding to mental in their 70 health training. The overwhelming majority (80 %) of participants emphasized their appreciation of an Islamically integrated approach to the training, reporting that it changed their perceptions, attitudes, and beliefs about mental health and 92 % stated they would recommend the training to other colleagues. The majority of participants (61.7 %) in the FRT were teachers, imams/scholars, and counselors. These positions in the community have a high interpersonal impact on the community and can be considered for many people, the first line of defense against mental health- related disorders. This survey illustrated the importance of addressing mental health from a faith- based perspective in the American Muslim community and the inclusion of Islamic clergy and community leaders in order to facilitate a collaborative care approach to closing the gaps of mental health needs for the American Muslim community. and formalize sessions for community members when psychological issues can be ruled out. The evidence from this survey demonstrates the need for further similar training opportunities and integrative models aimed at understanding and assisting the Muslim community as well as improving relations between clergy members’ and professional clinicians for optimal care outcomes.
{"title":"A Survey of Islamic Clergy & Community Leaders Regarding Muslim Mental Health First Responder Training","authors":"F. Syed, Sara Keshavarzi, N. Sholapur, Hooman Keshavarzi","doi":"10.3998/jmmh.10381607.0014.201","DOIUrl":"https://doi.org/10.3998/jmmh.10381607.0014.201","url":null,"abstract":"There are significant behavioral healthcare disparities for North American Muslims including limited accessibility to mental healthcare services offered with an Islamic context. Thus, American Muslims typically turn to Islamic clergy and religious community settings to address their mental health needs prior to seeking professional care. In order to improve accessibility to Islamically oriented mental health supports, the Khalil Center, an Islamically oriented Muslim mental health center, constructed an 8- hour Muslim Mental Health First Responder Training (FRT) administered across the United States and Canada to 498 community leaders and Islamic clergy. Post- training survey data found that although most of the 128 respondents were involved in settings that necessitated responding to mental in their 70 health training. The overwhelming majority (80 %) of participants emphasized their appreciation of an Islamically integrated approach to the training, reporting that it changed their perceptions, attitudes, and beliefs about mental health and 92 % stated they would recommend the training to other colleagues. The majority of participants (61.7 %) in the FRT were teachers, imams/scholars, and counselors. These positions in the community have a high interpersonal impact on the community and can be considered for many people, the first line of defense against mental health- related disorders. This survey illustrated the importance of addressing mental health from a faith- based perspective in the American Muslim community and the inclusion of Islamic clergy and community leaders in order to facilitate a collaborative care approach to closing the gaps of mental health needs for the American Muslim community. and formalize sessions for community members when psychological issues can be ruled out. The evidence from this survey demonstrates the need for further similar training opportunities and integrative models aimed at understanding and assisting the Muslim community as well as improving relations between clergy members’ and professional clinicians for optimal care outcomes.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2020-12-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49495338","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}
Pub Date : 2020-12-07DOI: 10.3998/jmmh.10381607.0014.204
Emel Genç, Joyce A. Baptist
Muslims are frequent targets of negative stereotypes and discrimination, especially after the 9/11 attacks and the rhetoric of the 2016 U.S. presidential election campaign. This study examined how 129 American Muslim couples cope with perceived religion- based discrimination. Results indicate that perceiving that one’s religion is accepted by the community is negatively related to discrimination, and overt markers of Islam for men (clothing/grooming styles) is positively related to discrimination. Further, discrimination is linked with negative interactions between couples, which in turn is linked to lower relationship satisfaction. In other words, discrimination has an indirect effect on satisfaction through negative couple interactions. This indirect effect can be buffered by couples’ joint coping skills only when these skills are sufficiently developed.
{"title":"Muslim Couples: The Effects of Perceived Religion-Based Discrimination on Relationship Satisfaction","authors":"Emel Genç, Joyce A. Baptist","doi":"10.3998/jmmh.10381607.0014.204","DOIUrl":"https://doi.org/10.3998/jmmh.10381607.0014.204","url":null,"abstract":"Muslims are frequent targets of negative stereotypes and discrimination, especially after the 9/11 attacks and the rhetoric of the 2016 U.S. presidential election campaign. This study examined how 129 American Muslim couples cope with perceived religion- based discrimination. Results indicate that perceiving that one’s religion is accepted by the community is negatively related to discrimination, and overt markers of Islam for men (clothing/grooming styles) is positively related to discrimination. Further, discrimination is linked with negative interactions between couples, which in turn is linked to lower relationship satisfaction. In other words, discrimination has an indirect effect on satisfaction through negative couple interactions. This indirect effect can be buffered by couples’ joint coping skills only when these skills are sufficiently developed.","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2020-12-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42693482","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}
Pub Date : 2020-12-07DOI: 10.3998/jmmh.10381607.0014.203
Pam McAuslan, S. Altairi, Caleb J. Siefert
{"title":"20201218","authors":"Pam McAuslan, S. Altairi, Caleb J. Siefert","doi":"10.3998/jmmh.10381607.0014.203","DOIUrl":"https://doi.org/10.3998/jmmh.10381607.0014.203","url":null,"abstract":"","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2020-12-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48699812","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}
Pub Date : 2020-08-11DOI: 10.3998/jmmh.10381607.0014.105
S. Al-Nuaimi, M. Qoronfleh
There are 50 Muslim majority countries in our world today, with a total population of approximately 1.8 billion people (Lipka & Hacket, 2017). About 91% of the total population in the Middle EastNorth Africa (MENA) identify as Muslim, but this makes up only ~20% of the total Muslim population (Pew Research Center, 2011). Most Muslims live in AsianPacific countries such as Indonesia, Pakistan, India, Bangladesh Iran and Turkey. Muslims account for 31% of the population in South Asia (Pew Research Center, 2011), 30% in SubSahara Africa (Pew Research Center, 2013), 6% in Europe, and 1% in the Americas (Pew Research Center, 2013). Therefore, Muslims not only make up a sizeable number of the total human population, but they are also a geographically diverse group. Many Muslim majority countries are affected by significant political, social, economic and security challenges resulting in various forms of human suffering and devastation. The unprecedented displacement of persons is one such form of human devastation. There are over 25 million refugees worldwide with the majority coming from Muslimmajority countries. Furthermore, out of the world’s top 10 refugee host countries, the majority are Muslimmajority host countries (UNHCR, 2018).
{"title":"Mental Health and Psycho-Social-Spiritual Support for Muslim Populations in Emergency Settings","authors":"S. Al-Nuaimi, M. Qoronfleh","doi":"10.3998/jmmh.10381607.0014.105","DOIUrl":"https://doi.org/10.3998/jmmh.10381607.0014.105","url":null,"abstract":"There are 50 Muslim majority countries in our world today, with a total population of approximately 1.8 billion people (Lipka & Hacket, 2017). About 91% of the total population in the Middle EastNorth Africa (MENA) identify as Muslim, but this makes up only ~20% of the total Muslim population (Pew Research Center, 2011). Most Muslims live in AsianPacific countries such as Indonesia, Pakistan, India, Bangladesh Iran and Turkey. Muslims account for 31% of the population in South Asia (Pew Research Center, 2011), 30% in SubSahara Africa (Pew Research Center, 2013), 6% in Europe, and 1% in the Americas (Pew Research Center, 2013). Therefore, Muslims not only make up a sizeable number of the total human population, but they are also a geographically diverse group. Many Muslim majority countries are affected by significant political, social, economic and security challenges resulting in various forms of human suffering and devastation. The unprecedented displacement of persons is one such form of human devastation. There are over 25 million refugees worldwide with the majority coming from Muslimmajority countries. Furthermore, out of the world’s top 10 refugee host countries, the majority are Muslimmajority host countries (UNHCR, 2018).","PeriodicalId":44870,"journal":{"name":"Journal of Muslim Mental Health","volume":null,"pages":null},"PeriodicalIF":0.9,"publicationDate":"2020-08-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44782265","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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