RESUMO
The arguments set forth by religious authority are important since they play a crucial role in shaping the social values of the public and influence the decision of individuals in practice pertaining to bioethical issues. The Religious Affairs Administration (RAA) was established at the inception of the Republic of Turkey in 1924 to guide religious considerations moving out of the Ottoman caliphate to a secular bioethical framework. In this article, the bioethical views of the RAA under Islamic tradition is examined and contrasted with those influenced by the Roman Catholic and Orthodox Judaic traditions. On bioethical deliberations related to the beginning and end-of-life, all three religious traditions justify sacredness of life and that of God's will in its preservation it. Assisted reproduction techniques between spouses is considered to be appropriate, although third party involvement is explicitly forbidden. Organ transplantation is approved by all three religious traditions, except uterine transplantation. Contraceptive practices are approved under certain conditions - views differ most on approaches to contraception and the appropriateness of methods. The RAA judgement on cloning is to prohibit it, like Roman Catholicism and Orthodox Judaism. In other topics, cosmetic surgery and gender determination are approved only for treatment.
RESUMO
Abstract: The arguments set forth by religious authority are important since it play a crucial role in shaping the social values of the public and influence the decision of individuals in the practice pertaining to bioethical issues. The Religious Affairs Administration (RAA) was established at the inception of the Republic of Turkey in 1924 to guide religious considerations moving out of the Ottoman caliphate to a secular bioethical framework. In this article, the bioethical views of the RAA under Islamic tradition is examined and contrasted with those influenced by the Roman Catholic and Orthodox Judaic traditions. On bioethical deliberations related to the beginning and end-of-life, all three religious traditions justify sacredness of life and that of God's will in preservation it. Assisted reproduction techniques between spouses is considered to be appropriate, although third party involvement is explicitly forbidden. Organ transplantation is approved by all three religious traditions, except uterine transplantation. The contraceptive practices are approved under certain conditions - the views differ most on approaches to contraception and the appropriateness of methods. The RAA has judgement on cloning is to prohibit it, like Roman Catholicism and Orthodox Judaism. In other topics, cosmetic surgery and gender determination are approved only for treatment.
Resumen: Los argumentos expuestos por autoridades religiosas son importantes ya que juegan un rol crucial en la formación de valores sociales de las personas e influyen en las decisiones individuales en la práctica en temas bioéticos. La Administración de Asuntos Religiosos (AAR) se estableció en el inicio de la República de Turquía en 1924 para guiar consideraciones religiosas desde el califato Otomano hacia una estructura bioética secular. En este artículo, se examinan los puntos de vista bioéticos de la AAR bajo la tradición islámica y se contrasta con aquellos de la tradición Católica Romana y la Judía Ortodoxa. En la deliberación bioética sobre el comienzo y el final de la vida, las tres tradiciones religiosas justifican que la vida es sagrada y que es la voluntad de Dios preservarla. La reproducción asistida entre esposos es considerado apropiada, aunque la participación de un tercero es explícitamente prohibido. Las tres tradiciones religiosas aprueban el trasplante de órganos, excepto el trasplante de útero. Las prácticas anticonceptivas se aprueban bajo ciertas condiciones -los puntos de vista difieren en su mayor parte en la forma de aproximarse y en la propiedad de los métodos. AAR juzga la clonación y la prohíbe, así como el Catolicismo Romano y el Judaísmo Ortodoxo. En otros temas, la cirugía cosmética y la determinación de género se aprueban solo para tratamiento.
Resumo: Os argumentos estabelecidos por autoridades religiosas são importantes uma vez que eles desempenham um papel crucial na formação de valores sociais na população e influenciam a decisão dos indivíduos na prática referentes às questões de bioéticas. A Administração de Assuntos Religiosos (AAR) foi criada na concepção da República da Turquia em 1924 para guiar considerações religiosas, deslocando-se do califado otomano para uma estrutura bioética secular. Neste artigo, as perspectivas bioéticas da RAA sob tradição islâmica são examinadas e contrastadas com aquelas sob influência da Igreja Católica e de tradições judaicas ortodoxas. Sobre deliberações bioéticas relacionadas com o início e o fim da vida, todas as três tradições religiosas justificam a sacralidade da vida e que a vontade de Deus está em sua preservação. Técnicas de reprodução assistida entre cônjuges são consideradas adequadas, embora o envolvimento de terceiros é explicitamente proibido. Transplantação de órgãos é aprovada por todas as três tradições religiosas, exceto transplante uterino. As práticas contraceptivas são aprovadas sob certas condições - os pontos de vista diferem em abordagens sobre a contracepção e a adequação dos métodos. A decisão da AAR a respeito da clonagem é a sua proibição, assim como no catolicismo romano e no judaísmo ortodoxo. Em outros tópicos, cirurgia plástica e a determinação de gênero são aprovadas somente para tratamento.
Assuntos
Humanos , Catolicismo , Judaísmo , Turquia , BioéticaRESUMO
BACKGROUND: Previous studies of Haitian immigrant and refugee youth have emphasized "externalizing" behaviors, such as substance use, high risk sexual behavior, and delinquency, with very little information available on "internalizing" symptoms, such as depression and anxiety. Analyzing stressors and "internalizing" symptoms offers a more balanced picture of the type of social and mental health services that may be needed for this population. The present study aims to: 1) estimate the prevalence of depression and post-traumatic stress disorder (PTSD) among Haitian immigrant students; and 2) examine factors associated with depression and PTSD to identify potential areas of intervention that may enhance psychosocial health outcomes among immigrant youth from Haiti in the U.S. METHODS: A stratified random sample of Haitian immigrant students enrolled in Boston public high schools was selected for participation; 84% agreed to be interviewed with a standardized questionnaire. Diagnosis of depression and PTSD was ascertained using the best estimate diagnosis method. RESULTS: The prevalence estimates of depression and PTSD were 14.0% and 11.6%; 7.9% suffered from comorbid PTSD and depression. Multivariate logistic regression demonstrated factors most strongly associated with depression (history of father's death, self-report of schoolwork not going well, not spending time with friends) and PTSD (concern for physical safety, having many arguments with parents, history of physical abuse, and lack of safety of neighborhood). CONCLUSIONS: A significant level of depression and PTSD was observed. Stressors subsequent to immigration, such as living in an unsafe neighborhood and concern for physical safety, were associated with an increased risk of PTSD and should be considered when developing programs to assist this population. Reducing exposure to these stressors and enhancing access to social support and appropriate school-based and mental health services may improve educational attainment and psychosocial health outcomes among Haitian immigrant youth.