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At least 19 recordsLinked to original sources
PubMed1977

[Christian religiosity and psychothematics].

Correlations of (christian) religiosity and religious thematization in functional psychoses with paranoid syndromes (60 pat.) were studied by an extensive questionnaire. In regard of the frequency of religious themes in the paranoid syndromes there was no difference between catholic and protestant confession. Probands with religious experiences in their psychoses had other religious socialization (a home with special interest in religious subjects). They are themselves more active in regard to religious practices, more interested in religious problems, refer more often to fear of devil and hell, feel themselves more frequently close bound to the church. The premorbid religious activity increased in the period of 6 months before hospitalisation. They judge their fathers retrospectively more often as permissive. Concerning psychopathology probands with religious thematization in their psychosis had higher values of "grandiosity" in the IMPS (LORR), had more often experiences of immediate inspiration, evidence and clearness. They were hospitalized for a longer period than probands without religious thematization.

Christianity↗
PubMedDate not supplied

[Religious experiences and psychotherapeutic methods].

Special similarities between religious practices and psychotherapeutic methods are described: Magic practices are related to psychotherapeutic methods, based on suggestion. Mystic contemplation or the training of relaxation in religious cults is close to all relaxation-methods in psychotherapy. Religious cults with ascetic practices cause halluzinatoric reactions. We find many psychotherapeutic methods, which try to make use of the effects of artificial deprivation. Psychoanalysis and psychoanalytic treatment seems to be close to the jewish religion. Old talmudian wisdom asks the jew to make his best efforts in order to organize his own life well (man for himself). On the other hand the jewish religion asks all members of the religious group to be strictly obedient to the accepted laws and orders of God, otherwise the allience with God wil be lost. The patient in psychoanalysis is expected to do his best for his own wellbeing. On the other hand he is asked to accept special rules and laws of the therapy in order to keep the "working-allience" with his analyst. The psychoanalytic working-allience has some similarities with the allience with God which is important for the devoted jew.

Humans↗
PubMed1991

[Opinion of medical students about prescription, counseling and practice of voluntary interruptions of pregnancy].

BACKGROUND: A future prospect was carried out of the professional trends regarding prescription, counseling and practice of voluntary interruptions of pregnancy (VIP). METHODS: To this end, a questionnaire was administered to 177 last term students of the Valencia and Alicante Schools of Medicine regarding the opinions of the current law on VIP in Spain and the professional trends of approach, with practical examples of the four instances depenalized by the Spanish law. RESULTS: For 44% of the sample the present law is insufficient, 30% agree with it and 13% think that the present law threatens life. The instance which elicited a highest number of favorable professional trends was congenital malformation (85%), followed by physical problems (78%) and psychical problems (63%). Only 60% of students would take a favorable attitude in case of rape. The students without religious practice, who vote progressive political parties and who think that present law is insufficient have a significant tendency towards attitudes favoring VIP. Significant sex differences among students were not found. CONCLUSIONS: Although probably to a lesser degree than in the present, in the near future the unfavorable attitudes of physicians will continue hindering the access of women to the services of VIP. A wide debate and more studies are required for a better definition of the implications of this phenomenon for public health purposes.

Abortion, Induced↗
PubMed1992

'Culture' in culture-bound syndromes: the case of anorexia nervosa.

Anorexia nervosa is presently considered a Western culture-bound syndrome. A cultural focus on dieting and ideals of thinness for women are assumed to be implicated in the disorder. While research indicates that the majority of non-anorectic women in the United States are preoccupied with body weight and dieting, it is not clear what 'thinness' means to anorectics themselves or that norms about dieting are always involved in subjective experiences of anorexia. Meaning-centered studies of anorectics--especially those in non-clinical settings--are needed to clarify the cultural contexts of the disorder. Case studies of two anorectic women from Minneapolis-Saint Paul, Minnesota, show that for some anorectics self-starvation is encoded in religious idioms and symbols about the body, food, and self. A review of the literature illustrates a long-standing relation between self-starvation and religious ideals in Western culture and points to an association between contemporary anorexia nervosa and asceticism. The case studies presented here demonstrate that this asceticism may be subjectively expressed through religious concepts about the body and food and suggest that future research formally investigate the religious practices and beliefs of anorectics seen clinically. The author explores the implications of these findings for definitions of 'normality' and 'abnormality,' key issues in ethnopsychiatry. These findings also suggest that future cross-cultural research might examine asceticism about the body and food in religions other than Judeo-Christian, cultural groups with rituals of fasting and vomiting, and the presence of fundamentalist churches and missionaries in those non-Western cultures for which there are recent reports of eating disorders. Anorexia nervosa's designation as a syndrome limited to Western cultures or to those cultures influenced by them may reflect unexamined assumptions on the part of researchers that dieting and secular ideals of slimness are primarily involved in the disorder.

Adolescent↗
PubMed1992

Improving organ donation rates in the black community.

The risk of developing end-stage renal disease is four times higher in the Black than in the White population. The number of Blacks on dialysis or on the waiting list for transplantation continues to grow due to an insufficient number of suitable organ donors. Same-race transplants have been shown to be more successful when blood types and human leucocyte antigens are used as the matching criteria. The low levels of organ donation by Blacks has been attributed to a number of factors. This article reviews some of the more complex factors (e.g., social practices, religious beliefs, and cultural expectations) affecting the organ donation decision. In addition, some implications and strategies are suggested that may increase the rate of organ donation in the Black community.

Black or African American↗
PubMed1977

Sociopsychiatric perspectives on Jewish alcohol abuse: implications for the prevention of alcoholism.

Alcoholism is a major problem in our society and it is an increasing problem among American Jews. The sociocultural attitudes that equates Jewish identity with sobriety in contrast to drunkenness among non-Jews seems the major factor that accounts for the low rate of alcoholism among Jews. Alcohol problems increase when Jews lose their Jewish identity through less involvement with traditional religious practices, or in situations where it is difficult or impossible to maintain a Jewish identification such as in the military or in college, or when Jews live in a society where the dominant groups are not prone to drunkenness as in North Africa or Yemen. The Jewish experience with alcohol can be applied along with techniques designed to reduce the per capita consumption of alcohol as a means to prevent the development of alcoholism in our society. Recognition and treatment of alcoholism in Jews may be more difficult because of the severe stigma attached to alcoholism, but educating staff of social agencies and rabbis about alcoholism, and opening the doors of synagogues to AA meetings may lessen this stigma and help Jews who develop drinking problems go for treatment early in the course of their illness.

Alcoholics Anonymous↗
PubMed1992

The group work of the workshop.

The project aims at determining how aging influences nutritional status (as determined by measurements and indicators from clinical evaluation, anthropometric, laboratory, and biophysical tests) in a Chronic degenerative disease burden; 5) Use of drugs and medications (both Western and traditional) and 6) physical activity as the direct mediators of nutritional status of the elderly. A chain of causal determinants of each of the six mediators was developed. The primary target population is composed of persons from 60 to 75 years of age who are migrants to the metropolis from the same rural province. They share the same religious practices and ethic heritage in common and are free living (non-institutionalized) in the community. We shall enroll, in a stratified randomized manner (stratified for danger, urban community, and existence of participating second generation relative), 400 elderly persons in two groups: Group 1A: 100 males and 100 females who migrated more than 40 years earlier from the province to the metropolis; Group 1B: 100 males and 100 females who migrated less than 20 years earlier from the province to the metropolis. In a "controlled cross-sectional survey" format these represent two exposure groups: long-residency and short residency. A secondary contrast group will be gender specific, second generation relatives (sons or nephews for older men; daughters or nieces for older women), 400 in all, ie, one for each first generation (elderly) subject. They will range from 25 to 42 years of age and will also be living in low-income peri-urban communities of the metropolis. The tests from the overall battery of measurement indicators, appropriate to young adults, will be applied. The primary contrast is G1A vs G1B, aggregated or deseggregated by gender, using 1) relative risk based on long vs short urban exposure and 2) conventional parametric and non-parametric intergroup comparisons. The secondary contrast is within individual generation pairs (father-son, uncle-nephew; mother-daughter, aunt-nice) using conventional parametric or non-parametric tests for dependent variables.

Adult↗
PubMed1991

[Fever. A guideline in the development of medical thinking].

Fever being one of the best known symptoms, and appearing so frequently that it is often assimilated to "illness", has brought us to try and find out what "fever" means in a general way; in other words, we examined its medical and scientific concept throughout the centuries. In the course of primitive and archaic periods, fever, as well as diseases, was placed in the supernatural sphere and was reserved to magico-religious practices. Hippocrates will change this method by devoting himself to meticulous clinical observation, considering fever as a sign of illness, and by characterizing the different types of fever. When considering the mechanisms of its appearance, he will stick to the theory of "body-humors" and the "theories of numbers." Galenos will adapt that theory to Aristotle's philosophy and, doing so, he made it last for several centuries. The Renaissance will place critical thinking higher than slavish acceptance of theories, but it will not start any revolution in the appreciation of fevers. The possibility of contagion is mentioned, but the latter will only be well established by Pasteur and Koch. The breakthrough of microscopy into pathology will have to wait for Virchow. Thermometry will have to wait two centuries between Santorio and Wunderlich. The fever-concept will stay vague until experimental physiology and medicine will acquire their vested rights owing to Magendie and Bernard. They will moreover be followed by the microbiological era. The breakthrough will be the consequence of experimental proofs of the existence of a temperature-centre located in the hypothalamus and the pre-optic area. The discovery of endogenous as well as exogenous pyrogens has contributed to the creation of rational models which cover nearly completely the problem of body-temperature and fever. This long way did not progress as a regularly favourable evolution but, now and again, appeared figureheads who allowed us to approach the truth nearer and nearer.

Fever↗
PubMedDate not supplied

[Sex information of adolescents according to sex].

Information about sexual matters among adolescents according to sex, parent-adolescent communication and religious practices were studied in a sample that is representative of school-children from various socioeconomic levels at metropolitan Santiago, Chile (n = 1.782). Girls get more information from mothers than do boys (p less than 0.0001) which in turn obtain more information from teachers (72.3%), father (50.8%), friends (50.3%) and communication media (39.8%) than girls. Females usually know less about age at which both sexes are able to procreate and become responsible parents than boys (p less than 0.00001). Only about one half of girls and one third of boys regularly practice religion (p less than 0.0001). These results may be related with persistent high rates of pregnancies in adolescent girls in spite of generally declining birth rates and may indicate a need to provide sexual education, which should be given by mothers and teachers, specially among girls.

Adolescent↗
PubMed2026

Religious beliefs and practices, political orientation, and distrust in healthcare predict attitudes toward mRNA vaccines in the United States.

Religion has contributed to societal divides regarding COVID-19 mRNA vaccines. In this study, we conducted a secondary analysis of a survey of U.S. adults (N=4939) focused on how religious affiliations, beliefs, and practices impact attitudes toward genetic and genomic activities, one of which was mRNA vaccines. The dataset included large samples of participants from six religious groups in the U.S. (Black Protestant, Catholic, Evangelical Protestant, Jewish, Mainline Protestant, and Muslim), as well as individuals who were atheist, agnostic, or spiritual. ANCOVA results indicated that Evangelical Protestant participants showed significantly less support for mRNA vaccines than other groups, while atheist participants were the most supportive. Muslim participants had the highest concerns, whereas atheist participants had the lowest. Regression analyses indicated the strongest predictors of support for mRNA vaccines were more spiritual community support for community health, followed by higher acceptance of evolution, more liberal political orientation, less distrust toward the healthcare system, higher frequency of attending religious activities, higher income, lower fundamentalist religious beliefs, and more spiritual community support for liberal reproductive and end of life views. The strongest predictors of concerns about mRNA vaccines were more distrust toward the healthcare system and more conservative political orientation, followed by less spiritual community support for community health, stronger beliefs about God in the body, more fundamentalist religious beliefs, and lower knowledge of genetics. The large sample size, and examination of a broad array of religious variables alongside distrust and political orientation offer new insights. These findings add to the literature on the culture wars surrounding mRNA vaccines, and can perhaps aid in future efforts to build trust and relationships between public health and religious communities.

genomic medicine↗
PubMed2026

Religious beliefs and practices, political orientation, and distrust in healthcare predict attitudes toward mRNA vaccines in the United States.

Religion has contributed to societal divides regarding COVID-19 mRNA vaccines. In this study, we conducted a secondary analysis of a survey of U.S. adults (N = 4939) focused on how religious affiliations, beliefs, and practices impact attitudes toward genetic and genomic activities, one of which was mRNA vaccines. The dataset included large samples of participants from six religious groups in the U.S. (Black Protestant, Catholic, Evangelical Protestant, Jewish, Mainline Protestant, and Muslim), as well as individuals who were atheist, agnostic, or spiritual. ANCOVA results indicated that Evangelical Protestant participants showed significantly less support for mRNA vaccines than other groups, while atheist participants were the most supportive. Muslim participants had the highest concerns, whereas atheist participants had the lowest. Regression analyses indicated the strongest predictors of support for mRNA vaccines were more spiritual community support for community health, followed by higher acceptance of evolution, more liberal political orientation, less distrust toward the healthcare system, higher frequency of attending religious activities, higher income, lower fundamentalist religious beliefs, and more spiritual community support for liberal reproductive and end of life views. The strongest predictors of concerns about mRNA vaccines were more distrust toward the healthcare system and more conservative political orientation, followed by less spiritual community support for community health, stronger beliefs about God in the body, more fundamentalist religious beliefs, and lower knowledge of genetics. The large sample size and examination of a broad array of religious variables alongside distrust and political orientation offer new insights. These findings add to the literature on the culture wars surrounding mRNA vaccines, and can perhaps aid in future efforts to build trust and relationships between public health and religious communities.

Journal Article↗
PubMed1992

Death with dignity: significance of religious beliefs and practices in Hinduism, Buddhism, and Islam.

1. Nurses can help individuals more readily deal with death and dying by examining cultural variations in death reactions and rituals. This helps to humanize care. 2. Caring for a dying client is a complex and challenging responsibility and requires physical, emotional, and spiritual support to ensure a peaceful and dignified death. 3. Clients turn to religion for peace and comfort during times of crisis, such as serious illness and impending death. It is necessary to understand the impact of religious beliefs and practices to provide quality holistic care.

Buddhism↗
PubMed1992

[The importance of Islam religious philosophy for psychiatric practice].

Experience has shown that Muslim patients in psychiatry cause special problems. The article outlines the Islamic religion and demonstrates that Islam embraces all spheres of its follower's life. This causes many kinds of special behaviours and attitudes that have considerable consequences for psychiatric therapy. The consequences in the most important areas of therapy are illustrated, and this should enable the therapist to gain an adequate understanding of the world of his patients. However, if he works often with Muslim patients it will be essential for him to acquire a comprehensive knowledge of the religion on Islam.

Combined Modality Therapy↗
PubMed1975

[Delirium and ecstasy. The phenomenon of toxic ecstasy in young men].

In the whole history of mankind, hallucinogenic drugs have played a big part in religious and cult practices and have transmitted special religious experiences during a drug-induced ecstasy. The present extension of drug consumption with a view to solving personal conflicts and transitory experience of happiness, as well as the unsuccessful 'quest for God' of many young drug consumers should be understood in the context of the specific drug effects, of the technological developments of our times, as well as of the change and breakdown of religious and cult traditions. This desperate quest for happiness and religious experience calls for a critical reflection about the present sociocultural developments and raises the question of the necessity of an authentic religious life.

Adolescent↗
PubMed1992

Practical approach to investigative ethics and religious objections to the autopsy.

The application of investigative ethics to religious objections to the autopsy is essential for harmony in achieving the mission of medical legal death investigations. In Florida, an ethical advisory committee composed of religious, ethics, legal, and medical leaders established a unified statement for the practice of discretionary judgment and liaison with clergy. Our approach to religious objections to the autopsy as well as illustrative cases will be discussed.

Adult↗
PubMed1976

Vitamin D status in different subgroups of British Asians.

To assess the effect of religious dietary practices and social customs on the vitamin D status of Asian immigrants, we kept records of the dietary intake and time spent out of doors of 81 Ugandan Asian men, women, and girls (9-19 years old). Sera were analysed for 25-hydroxycholecalciferol (25-OHD3), and 28% of the subjects were found to have levels below the lower limit of normal. The (vegetarian) Hindus had the lowest dietary intakes, least time out of doors, and lowest serum 25-OHD3. The Goan (Roman Catholic) Asians, despite more pigmentation, had 25-OHD3 levels similar to those found among indigenous British people and had the most satisfactory vitamin D intakes. Among Asians, whose exposure to sunlight may be limited, dietary vitamin D becomes the major determinant of serum 25-OHD3.

Adolescent↗