Journal of Religion & Health最新文献

The Ultra-Orthodox (Haredi) Jewish Community in New York City suffered significantly during the COVID-19 pandemic. The community came under public scrutiny after some members staunchly advocated for reopening of certain resources central to community culture. This study utilizes qualitative techniques to examine the perspectives of medical providers that serve the Haredi community toward pandemic-related government sanctions, as well as the resultant effects the restrictions had on community receipt of healthcare. We interviewed 15 community-based healthcare providers regarding their experiences caring for the Haredi community during the pandemic and identified five themes that encapsulate their experience, subdivided into those that focus on the pandemic experience and those that inform community structural determinants of health. The themes identified were (1) The beginning of the pandemic impacted receipt of healthcare within the community; (2) COVID-19 rules were confusing, strict, and often non-transparent; (3) The COVID-19 response led to mistrust that continues to impact receipt of medical care; (4) Community-specific characteristics shaped its member's experiences; and (5) The providers serving the Haredi community identify a baseline mistrust of the outside world among their constituents that make the community prone to feel targeted. The study's findings underscore deficits in the public health response that exacerbated feelings of distrust among community members which continues to negatively impact its receipt of medical care.

Body image is a major postpartum problem negatively correlated with postpartum depression. The present study tests this correlation amongst ultra-Orthodox women in Israel and analyses whether movement classes are effective in improving postpartum body image. Utilising a mixed-methods approach, the study followed two groups of ultra-Orthodox postpartum women (n = 45): one group that participated in movement classes (n = 23) and a comparison group that did not (n = 22). Results of the study found a negative correlation between depression and body image amongst ultra-Orthodox women (r(53) =  -0.342, p < .05) and a trend of movement classes positively affecting postpartum body image (t(43) = 1.388, p = .086). Furthermore, semi-structured interviews found three themes as to how movement 1. Regulates emotions, 2. Releases stress and 3. Places the mother at the centre. Discussion of the results highlights the importance of maintaining positive body image and emotional health in the postpartum period, and that, according to the perception of participants in this study, movement positively contributed to their sense of self and coping abilities. These connections are critical regarding ultra-Orthodox women, whose birth rate is significantly higher relative to broader society. The current study should serve as a basis for encouraging postpartum movement participation amongst ultra-Orthodox and other similar conservative religious sectors of society.

Anthropological and palaeopathological examination of four male skeletons from Qumran (Near-East) revealed skeletal lesions that may be linked to an intense practice of traditional Jewish rituals within this hyper-religious community of the first-century CE: chronic inflammation of the external auditory canals linked to frequent immersion in sacred baths (mikvah), and osteo-articular lesions following intense and repeated genuflection and anteflexion of the trunk.

Having a child with Down syndrome (DS) is stressful for families. Social, physical, economic and emotional difficulties are the most challenging stressors for parents of children with DS. Therefore, parents who have children with DS have used various types of coping strategies. This systematic review investigates religious coping in parents of children with DS to synthesize what is known of the literature regarding religious coping among parents of children with DS. Pubmed and Scopus databases were searched with no restriction on language and the year of publication. Additionally, manual searches of the retrieved articles' references were performed. Forty-four original studies published between 2000 and 2023 were included in the review. No study on the subject was found in either Pubmed or Scopus before 2000. Most studies were conducted in USA 7 (15.9%), Egypt 7 (15.9%), and Türkiye 6 (13.6%). In the studies, the total number of participants was 4266, range between 8 and 530 (median 55.5). The ethnic origins of the participants were very diverse and the studies included participants from many cultures around the world. Based on the studies, we identified seven themes that represented the main stressors encountered by parents/caregivers of children with DS: "information deficits," "child caregiving burdens," "familial difficulties," "financial difficulties," "challenges related to social and professional support," "society's misconceptions," and "worries about the future." The most commonly (n = 12, [27.2%]) used coping scale was coping orientation to problems experienced. Religious coping was the coping strategy most frequently used by participants in 36 (81.8%) studies. Religion, spirituality, and belief in Allah (God) were of central importance for most participants in most of the studies. Most parents reported that belief in Allah (God) encouraged them to accept the diagnosis of DS and feel better and become stronger; provided improvements in the lives of families and the necessary resources to face their difficulties; played a fundamental role in adaptation with the conditions of their children with DS; brought them peace of mind and a sense of hope; and motivated them to keep on moving forward. In conclusion, religion plays an important role in the lives of most parents of children with DS. Religious coping has been used by parents of children with DS in many cultures around the world, regardless of religion, race, or ethnicity. Belief in Allah (God), belief in fate and belief in the afterlife, provided physical, mental and psychosocial relief for most parents of children with DS.

The aim of this study is to determine the views and experiences of pregnant Muslim women about religion and spirituality during pregnancy. A descriptive, phenomenological design was used, and the study was conducted with 16 pregnant Muslim women living in Türkiye. The thematic analysis method was used. The main themes created in the study were pregnant women's motivation to have children, changes during pregnancy, faith and spirituality during pregnancy, support for the moment of birth, and motherhood. Pregnant women also need moral support in addition to routine practices and follow-ups during this difficult and distressing process. Religious practices provide psychological comfort for pregnant women in coping with the symptoms they experience and having a healthy birth and a healthy baby. Spiritual care should be given importance in raising health professionals and spirituality-based topics should be included in the education process.

The present study was conducted to adapt the short version of the Santa Clara Strength of Religious Faith Questionnaire into Turkish and to examine the validity and reliability of the scale. This methodological study was conducted between January and May 2024 with 283 individuals aged 18 and older in Turkey. Data were collected online by using "Personal Information Form" and the "Short Version of the Santa Clara Strength of Religious Faith Questionnaire". It was found that all participants believed in God. According to the study results, item-based content validity index (I-CVI) was between 0.87 and 1.00, and the scale-based content validity index (S-CVI) was found to be 0.98. Factor loadings of the scale items vary between 0.570 and 0.840. Fit indices of the scale were calculated as follows: X² = 9.64, df = 4 (p < 0.05), X²/df = 2.41, RMSEA = 0.071, CFI = 0.99, SRMR = 0.021, TLI = 0.98, RMR = 0.012, AIC = 31.64. The overall Cronbach's alpha value of the scale was 0.860, and the Omega reliability value was 0.866. Short Version of the 5-item Santa Clara Strength of Religious Faith Questionnaire was validated without any changes to the original form. The Turkish version of the Short Version of the Santa Clara Strength of Religious Faith Questionnaire is a valid and reliable instrument for measuring individuals' strength of religious faith.

Pain, which includes biological, psychological, social and spiritual factors, is a common symptom experienced by patients in intensive care. This study aimed to uncover intensive care nurses' perspectives on pain management strategies, employing the biopsychosocial-spiritual model as the guiding framework. This research employed a descriptive qualitative method, engaging participants from diverse locations across five provinces and eight different institutions. The study involved 16 intensive care nurses and utilized semi-structured online Zoom interviews. Data analysis was conducted using Braun and Clarke's six stages, and reporting followed the consolidated criteria for qualitative studies. The answers of the nurses were grouped under four themes and six subthemes: (1) biological interventions, (2) psychological interventions, (3) social interventions: involving families in the process and (4) spiritual interventions: support religious activities. This study shows that intensive care nurses benefit from many practices in pain management. These interventions included medication management and ensuring physical comfort in the biological factor, distracting activities and being with the patient in the psychological factor, involving the family in care in the social factor and providing an environment that supports the patient's religious needs under the spiritual factor.

This study utilized in-depth interviews for examining the impact of the restrictions and lockdown of the COVID-19 pandemic on small church congregations in Nigeria. Thus, it explored ways and means through which small congregations with structural and social limitations dealt with the severe restrictions of the period as well as the impact of these on ministry, social reach and growth. While the pandemic inter alia made the churches creative, it challenged the capacity of members even as it opened-up spaces for "polygamous" worshippers and the unchurched. However, we identified that there was no direct impact of the pandemic on church growth in Nigeria.