Time-related changes in the knowledge of HIV/AIDS among followers of various religions in India.

Background: The public knowledge levels about Human Immunodeficiency-Virus/Acquired Immunodeficiency Syndrome (HIV/AIDS) have been assessed in previous studies; however, time-related trends in association with socio-demographic standards among the followers of major religions in India are not known. Objectives: We assessed the 2005-06, 2015-16, and 2019-21 demographic and health survey (DHS) data from India to investigate trends in the levels of knowledge of HIV/AIDS among Hindus, Muslims, and Christians in relation to standard socio-demographic variables over a period of 16 years. Methods: The age range of the population was 15-54 years (n=611,821). The HIV/AIDS-related knowledge was assessed by developing a composite index based on ten questions about several aspects of HIV/AIDS, such as the mode of spread. We applied Chi-square and Kruskal-Wallis tests to investigate whether people had heard about HIV/AIDS and their overall HIV knowledge in relation to several socio-demographic standards. Results: Generally, a higher increase in knowledge level was found between the first and second DHS surveys (2006-2016) as compared to between the second and third DHS surveys (2016-2021). We found the highest increase in the level of HIV/AIDS knowledge among Christian women followed by Hindus, whereas Muslims had the least increase over 16 years. Being a female, uneducated, poor, previously married, or having rural residence were associated with the highest increase in the knowledge of HIV/AIDS. Conclusion: Christian women had the highest increase in HIV/AIDS-related knowledge then came Christian men and followers of other religions. We also found the highest increase in HIV/AIDS-related knowledge among the poorest, uneducated, and rural residents. Our findings may help formulate public health strategies targeting various less knowledgeable groups to reduce the incidence of HIV/AIDS.

Vers un catholicisme du ressenti ? Les virtuoses et la recomposition d'une religiosité catholique au Québec en ce début de XXIe siècle.

Since 2001, several indicators of religiosity in Quebec show a loss of the dominant configuration of cultural Catholicism since the 1960s. The arrival of new generations is one of the causes of this transformation. A new regime of religiosity is at stake, of which the rise of the non-religious is one of the visible manifestations. But this is only one pole. At the other end of the spectrum are also strongly committed and churchgoers Catholics, with an assumed and asserted religious identity. The life stories of these new "virtuosos", collected as part of a research project on cultural Catholicism in Quebec, reveal the contours of this reshaping and its narrative framework. By describing and analyzing it, this article seeks to grasp what this figure of the virtuoso tells us about contemporary Quebec Catholicism. In this context, a new form of Catholic religiosity centered on feeling is emerging.

Depuis 2001, plusieurs indicateurs de la religiosité au Québec montrent un essoufflement de la configuration dominante que constitue depuis les années 1960 le catholicisme culturel. L'entrée en scène de nouvelles générations est à placer au nombre des causes de cette transformation. S'y joue la mise en place d'un nouveau régime de religiosité, dont la montée des sans-religions est l'une des manifestations visibles. Mais il ne s'agit là que d'un pôle. À l'autre bout du spectre se retrouvent également des catholiques fortement engagés, à l'identité religieuse assumée et revendiquée. Recueillis dans le cadre d'une recherche portant sur le catholicisme culturel au Québec, les récits de vie de ces nouveaux « virtuoses ¼ donnent à voir comment opère cette recomposition et quelle en est la trame narrative. En la décrivant et en l'analysant, le présent article cherche à saisir ce que cette figure du virtuose nous apprend du catholicisme québécois contemporain.

Human fertility and religions in sub-Saharan Africa: A comprehensive review of publications and data, 2010-2020.

Fertility is declining only slowly in Sub-Saharan Africa (SSA) and religion may be one factor involved. Based on the literature, we reviewed fertility rates of followers of different religions in SSA, and whether religion influences fertility. We used the Web of Science, Scopus, Google Scholar and reference lists to find papers, selected based on inclusion and exclusion criteria. Within 21 countries, followers of African Indigenous Religions (AIR) had higher fertility (4-58%) than Christians. Within 25 countries, followers of Islam had higher fertility (2-36%) than Christians, though not in Zimbabwe and Uganda (-2% in each). Followers of AIR and Islam had on average similar fertility levels, as had Protestants and Catholics. Fertility was associated with religion-related themes in focus-groups and interviews. The most frequent themes for "increasing fertility" were related to religion (11 cases) and polygamy (11), whereas the most frequent themes for "limiting fertility" were financial constraints (7) and quality of life (5). These and other results suggest that religious denominations and faith contribute to high fertility in SSA.

Sentidos de Intolerância Religiosa Contra Religiões Afro-brasileiras por Grupos com e sem Religião / Meanings of Religious Intolerance Against Afro-Brazilian Religions by Groups with and without Religion / Sentidos de Intolerancia Religiosa Contra las Religiones Afrobrasileñas por Grupos con y sin Religión

Neste artigo, discutimos os resultados de pesquisa sobre sentidos atribuídos às minorias religiosas, Religiões Afro-brasileiras (RAb's) por participantes com e sem religião e suas relações com a Intolerância Religiosa (IR). Adotamos a Teoria das Representações Sociais em articulação com as Relações Intergrupais e Identidades Sociais. O método é qualitativo com técnicas de análise auxiliadas pelo software Iramuteq em questionários de associação livre de palavras aplicados a 165 participantes e análises de conteúdo das justificativas das associações evocadas. Os resultados sugerem mudanças e permanências: de uma parte, um pensamento social de exclusão influenciado pelos discursos religiosos dominantes; de outra, a representação das RAb's como religiões, com indícios de ambiguidades no Núcleo Central. Foi observada objetivação com elementos novos (religião e cultura) e antigos (rituais, espírito, terreiro, orixás). Nos núcleos de sentido do grupo com religião: exclusão de negros e ancoragem em rituais; ênfase na corporalidade ritualística, visual e performática expressando sentidos simbólicos de malignidade e demonização das pessoas de bem (com religião) X pessoas do mal (Rab's). Os resultados sugerem crença institucionalizada nas pessoas e sentido de pertencimento social, inclusão à identidade grupal e exclusão dos "diferentes", o que pode provocar acirramento da intolerância.

In this article we discuss the results of research on meanings attributed to religious minorities, Afro-Brazilian Religions (RAb's) by participants with and without religion and their relations with Religious Intolerance (IR). We adopted the Theory of Social Representations in conjunction with Intergroup Relations and Social Identities. The method is qualitative with analysis techniques aided by the Iramuteq software in free word association questionnaires applied to 165 participants and content analysis of the justifications for the evoked associations. The results suggest changes and continuities: on the one hand, a social thought of exclusion influenced by dominant religious discourses; on the other hand, the representation of RAb's as religions, with indications of ambiguities in the Central Nucleus. Objectification with new elements (religion and culture) and old ones (rituals, spirit, terreiro, orixás) was observed. In the nuclei of meaning of the group with religion: exclusion of black people and anchoring in rituals; emphasis on ritualistic, visual and performative corporeality expressing symbolic meanings of malignity demonization of good people (with religion) X evil people (Rab's). The results suggest an institutionalized belief in people and a sense of social belonging, inclusion in the group identity and exclusion of the 'different', which can lead to an intensification of intolerance.

En este artículo, discutimos los resultados de investigación los significados a las minorías religiosas, Religiones Afrobrasileñas (RAb's) por los participantes con/sin religión y sus relaciones con la Intolerancia Religiosa -IR. Adoptamos la Teoría de las Representaciones Sociales en conjunto con las Relaciones Intergrupales y las Identidades Sociales. El método es cualitativo con técnicas de análisis auxiliadas por el software Iramuteq en cuestionarios de asociación libre de palabras aplicados a 165 participantes y análisis de contenido de las justificaciones de las asociaciones evocadas. Los resultados sugieren cambios y continuidades: por un lado, un pensamiento social de exclusión influido por los discursos religiosos dominantes; por otro lado, la representación de los RAb como religiones, con indicios de ambigüedades en el Núcleo Central. Objetivación con elementos nuevos (religión y cultura) y antiguos (rituales, espíritu, terrero, orixás). En los núcleos de significación del grupo con la religión: exclusión de negros y anclaje en rituales; énfasis en la corporalidad ritualista, visual y performativa que expresa significados simbólicos de malignidad y demonización de personas buenas (con religión) X personas malas (Rab's). Los resultados sugieren creencia institucionalizada en las personas un sentido de pertenencia social e inclusión en la identidad grupal exclusión de los 'diferentes', lo que puede conducir a intensificación de la intolerancia.

Spiritual and cultural influences on end-of-life care and decision-making in NICU.

Understanding and respecting the spiritual beliefs, ethnic roots, cultural norms and customs of individual families is essential for neonatologists to provide clinically appropriate and humane end-of-life care. This review describes the religious/philosophical principles, cultural-related practices/rituals, and traditions in end-of-life care in major spiritual groups of today's multi-cultural, multi-faith societies. The spiritual groups include Christians, Muslims, Jewish Judaism believers and Asian religious/philosophy followers such as Buddhists, Hindus, Taoists, Confucianism devotees and ancestral worshippers. It is vital to understand that substantial variation in views and practices may exist even within the same religion and culture in different geographic locations. Ethical views and cultural practices are not static elements in life but behave in a fluidic and dynamic manner that could change with time. Interestingly, an evolving pattern has been observed in some Asian and Middle East countries that more parents and/or religious groups are beginning to accept a form of redirection of care most compatible with their spiritual belief and culture. Thus, every family must be assessed and counseled individually for end-of-life decision-making. Also, every effort should be made to comply with parents' requests and to treat infants/parents of different religions and cultures with utmost dignity so that they have no regret for their irreversible decisions.

O cuidado em saúde promovido pelas religiões afro-brasileiras / Health care promoted by afro-brazilian religions / El cuidado en salud promovido por las religiones afrobrasileñas

No decorrer da história, sempre foram infindáveis os casos em que os sujeitos recorriam a centros espíritas ou terreiros de religiões de matrizes africanas em decorrência de problemas como doenças, desempregos ou amores mal resolvidos, com o objetivo de saná-los. Por conta disso, este artigo visa apresentar os resultados da pesquisa relacionados ao objetivo de mapear os processos de cuidado em saúde ofertados em três terreiros de umbanda de uma cidade do litoral piauiense. Para isso, utilizamos o referencial da Análise Institucional "no papel". Os participantes foram três líderes de terreiros e os respectivos praticantes/consulentes dos seus estabelecimentos religiosos. Identificamos perspectivas de cuidado que se contrapunham às racionalidades biomédicas, positivistas e cartesianas, e faziam referência ao uso de plantas medicinais, ao recebimento de rezas e passes e à consulta oracular. A partir desses resultados, podemos perceber ser cada vez mais necessário, portanto, que os povos de terreiros protagonizem a construção, implementação e avaliação das políticas públicas que lhe sejam específicas.(AU)

In history, there have always been endless cases of people turning to spiritual centers or terreiros of religions of African matrices due to problems such as illnesses, unemployment, or unresolved love affairs. Therefore, this article aims to present the research results related to the objective of mapping the health care processes offered in three Umbanda terreiros of a city on the Piauí Coast. For this, we use the Institutional Analysis reference "on Paper." The participants were three leaders of terreiros and the respective practitioners/consultants of their religious establishments. We identified perspectives of care that contrasted with biomedical, positivist, and Cartesian rationalities and referred to the use of medicinal plants, the prescript of prayers and passes, and oracular consultation. From these results, we can see that it is increasingly necessary, therefore, that the peoples of the terreiros lead the construction, implementation, and evaluation of public policies that are specific to them.(AU)

A lo largo de la historia, siempre hubo casos en los cuales las personas buscan en los centros espíritas o terreros de religiones africanas la cura para sus problemas, como enfermedades, desempleo o amoríos mal resueltos. Por este motivo, este artículo pretende presentar los resultados de la investigación con el objetivo de mapear los procesos de cuidado en salud ofrecidos en tres terreros de umbanda de una ciudad del litoral de Piauí (Brasil). Para ello, se utiliza el referencial del Análisis Institucional "en el Papel". Los participantes fueron tres líderes de terreros y los respectivos practicantes / consultivos de los establecimientos religiosos que los mismos conducían. Se identificaron perspectivas de cuidado que se contraponían a las racionalidades biomédicas, positivistas y cartesianas, y hacían referencia al uso de plantas medicinales, al recibimiento de rezos y pases y a la consulta oracular. Los resultados permiten concluir que es cada vez más necesario que los pueblos de terreros sean agentes protagónicos de la construcción, implementación y evaluación de las políticas públicas destinadas específicamente para ellos.(AU)

The Hippocratic Oath across the interfaith spectrum.

Almost every medical school's graduation ceremony includes some sort of professional medical oath. The Hippocratic Oath, written over 2400 years ago, is the oldest and most well-known of these vows. The essential components of modern medical ethics-beneficence, nonmaleficence, autonomy, and justice-outlined in the Hippocratic Oath persist to this day. The substance of the Hippocratic Oath has been altered and its authorship questioned, yet the major world religions, Baha'i, Buddhism, Christianity, Confucianism, Hinduism, Islam, Jainism, Judaism, Shinto, Sikhism, Taoism, and Zoroastrianism, had versions of the Hippocratic Oath to emphasize the importance of beneficence, nonmaleficence, autonomy, and justice for newly initiated physicians. By investigating these alternative versions of the Hippocratic Oath, similarities between different faiths emerge, reinforcing a common thread of humanity that spans across time.

Ethics and Theoretical Issues in Kidney Xenotransplantation.

Xenotransplantation has seen recent global interest peak as a result of several clinical xenotransplants being performed in decedents and a live cardiac recipient. However, underpinning these latest transplants have been decades of invested scientific research programs that have been developing the ideal donor source animals to avoid the overwhelming hyperacute xenograft rejection seen using nongenetically modified animal organs, tissues, and cells. However, this also needs to be undertaken along with the development of safe and efficacious xenotransplantation technologies, immunosuppression, monitoring, disease screening, patient selection, societal education, and acceptance. Paralleling the advent of such extraordinary transplants have been several decades of establishment of world xenotransplantation authorities such as the International Xenotransplantation Association, and the development of guidance documents and regulations for the assessment of these cutting-edge technologies. Similar to all new technologies there remain outdated concerns and fears of the theoretical potential for transmission of xenozoonosis, ethical concerns, and outdated or appropriately educated societal concerns and religious views of the benefits or risks and issues for xenotransplantation use of organs, tissues, or cells from animals to human beings. Here, we discuss the development of xenotransplantation and the intricate balance in managing the various challenges with which we are faced: in the absolute benefits of xenotransplantation and the dichotomy in balancing the pros and cons of xenotransplantation with social, religious, ethical, scientific, and medical opinions. Ultimately, the benefits are to those patients suffering from the many and various diseases that drive the need for xenotransplantation. The hope is that it will be implemented as soon as possible to help the many millions of patients who can truly benefit.

Cultural Responses to Covid-19 Pandemic: Religions, Illness Perception, and Perceived Stress.

Many psychological researchers have proven the deteriorating effects of the coronavirus disease 2019 (Covid-19) pandemic on public mental health. In Malaysia, various Covid-19 clusters were associated with religious gatherings. From a cultural psychology perspective, how ethno-religious groups respond to this crisis originating from their unique rationality and ecological systems. Therefore, this study aimed to explore the illness perceptions of major religious groups (Christian, Muslim, and Buddhist) in Malaysia toward the Covid-19 pandemic, their stress levels, and the relationship between illness perception, stress, and forms of religious expression during the lockdown period. Through an online survey method, 608 Malaysian religious believers were included in this mixed-method empirical study, which adapted standardized instruments [Duke University Religion Index (DUREL), Brief Illness Perception Questionnaire (BIPQ), and Perceived Stress Scale (PSS)]. Statistical analysis showed that all three groups reported moderate levels of stress in average without any significant difference after controlling for age. Both internal and external forms of religious expression had a significant negative relationship with stress levels. Personal control, comprehension, and emotions domains of illness perception accounted for a significant variance in the stress level. Furthermore, religious expression significantly moderated the relationship between some illness perception domains and stress. Qualitative coding revealed that most participants perceived human behavior and attitudes, sociopolitical, and sociological factors as causal factors to the current pandemic. These findings confirmed the relationship between religious expression, illness belief, and stress regulation during the pandemic lockdown. Incidental findings of age as a potential protective factor for Malaysian believers warrants further study. In the conclusion, implications for public health policymakers and religious communities on pandemic prevention and well-being promotion were discussed.

Cannabis Use in Muslim Youth.

Cannabis is the most used illicit drug in the world. It causes impaired executive functioning, psychosis, and schizophrenia, among other impairments. It also affects reaction time, awareness, and motivation. These side effects can lead to decreased academic performance as well as social setbacks. Variance in the interpretation of whether cannabis is forbidden fuels the ongoing debate on the religious stance of cannabis use among Muslim communities across the globe. Stigma is the biggest barrier for open discussion about cannabis usage and also acts as a barrier to the implementation of harm-reductive programs in the Islamic world. There is clear evidence that due to stigma, religious beliefs, and social factors, Muslim youth are at a higher risk than their adult counterparts and that they feel unable to seek help with regard to cannabis and other drug abuse. By reviewing studies on the harmful effects of cannabis use and comparing them against notions of what is considered forbidden in the Islamic tradition and other communities, this paper explores the best ways to reduce harm from cannabis usage in the global Muslim community.

Religious Affiliation in Relation to Positive Mental Health and Mental Disorders in a Multi-Ethnic Asian Population.

BACKGROUND: This study investigated association of religious affiliation with positive mental health (PMH) and mental disorders. METHODS: A cross-sectional survey of 2270 adults was conducted in Singapore. Participants reported their religious affiliation to Buddhism, Christianity, Hinduism, Islam, Sikhism, Taoism, or other religions. A PMH instrument measured total PMH and six subcomponents: general coping (GC), emotional support (ES), spirituality (S), interpersonal skills (IS), personal growth and autonomy (PGA), and global affect (GA). Lifetime history of mental disorders was assessed with the Composite International Diagnostic Interview. RESULTS: Total PMH (mean ± SD) was 4.56 ± 0.66 for participants with any religion versus 4.12 ± 0.63 (p = 0.002) in those without any religion. After adjustment for all potential confounders, the mean difference in total PMH between these groups was 0.348 (95% CI: 0.248-0.448). Having any religion was significantly associated with higher scores for S, GC, ES, IS, but not with PGA, GA or mental disorders. Compared with individuals without any religion, total PMH and S levels were significantly higher across all religions. Additionally, Christianity was significantly associated with higher ES, Taoism with higher GC, Buddhism and Islam with higher GC, ES and IS, Hinduism with higher IS and Sikhism with higher ES and IS. CONCLUSION: Our results indicate that religious affiliation is significantly associated with higher PMH, but not with mental disorders in an Asian community setting. In addition, different religions showed unique patterns of association with PMH subcomponents.

Bodily rights and gifts: intersex, Abrahamic religions and human rights.

Recommendations about best practice for upholding the agency and physical integrity of intersex people using human rights discourses acknowledge that the lack of specific protections for people with intersex characteristics to date is a problem. However, failure to follow such recommendations leaves people with intersex characteristics still vulnerable to violations of their agency and physical integrity. Religious communities, especially those that teach that binary sex is intended by God, may be particularly challenged by intersex, despite historic recognition of multiple sex categories in Judaism and Islam in particular. However, these religions also contain resources for constructing rich and robust accounts of personhood, and understanding diverse forms of embodiment as a gift. In particular, Abrahamic constructions of life as gift from God offer a different way to promote the physical and spiritual integrity and wellbeing of people with intersex characteristics.

Religious dietary rules and their potential nutritional and health consequences.

BACKGROUND: The vast majority of the world population declares affiliation to a religion, predominantly Christianity and Islam. Many religions have special dietary rules, which may be more or less strictly adhered to. METHODS: Religious food rules were collected from holy books and religious websites as well as their translation into dietary practices. The literature was searched for potential associations between these rules and potential nutritional consequences. RESULTS: Jewish, Islamic and Indian religions support prolonged breastfeeding. Religious avoidance of alcohol is probably beneficial to health. When strictly applied, a few rules may lead to nutritional inadequacies, mainly in populations living in unfavourable socio-economic or environmental conditions. In Jewish and Muslim observants, animal slaughtering procedures may increase the risk of iron deficiency. Jews may be at risk of excess sodium intake related to home-prepared foods. A vegan diet, as observed by some believers, often by drifting from original precepts, or by some Hindus or Buddhists, may result in vitamin B12, calcium, iron, zinc, selenium and n-3 fatty acids deficiencies. CONCLUSION: When implemented in accordance with the rules, most religious food precepts are not detrimental to health, as suggested by the fact that they have more or less been followed for millennia. Nevertheless, some practices may lead to nutritional inadequacies, such as iron, calcium, vitamin D and vitamin B12 deficiencies. Patients with low socio-economic status, children and women of childbearing age are of particular risk of such deficiencies. Being aware of them should help health professionals to take an individualized approach to decide whether to supplement or not.

Spirituality in nursing: A concept analysis.

BACKGROUND: Spirituality has always been present in the history of nursing and continues to be a topic of nursing interest. Spirituality has ancient roots. The term 'spirituality' is interpreted as spirit and is translated as breath and soul, whereas spirituality (immateriality) is spiritual nature. Historically, the term spirituality is associated with the term religiosity, a definition that persists today, and often the two terms are used interchangeably. In the healthcare context, the construct is still. OBJECTIVE: To clarify the concept of spirituality in nursing. RESEARCH DESIGN: In this article spirituality was explored using Rodgers' evolutionary and inductive method of concept analysis. PARTICIPANTS AND RESEARCH CONTEXT: For this analysis, a sample of 71 articles published in English, from 2008 to 2018 from PubMed/Medline, CINAHL Plus with full text, PsycINFO, SciELO databases were retrieved. It was also accomplished an empirical search of dictionaries and e-books. ETHICAL CONSIDERATIONS: This study was conducted according to good scientific practice. FINDINGS: It emerged that "spirituality" is a dynamic process and has a range of attributes. The cultural dimensions, the religious and spiritual traditions, the ethnic diversity and the influence of the historical and social contexts represent the societal and historical conditions ingrained in the Western thought that influence the emergence of spirituality as a concept. Antecedents, attributes and onsequences appeared to inform and strengthen one another over time. Spirituality is a significant concept for the discipline of nursing with profound consequences for caring patients and for work organizations.

O Enegrecimento da Psicologia: Indicações para a Formação Profissional / The Blackening of Psychology: Indications for Vocational Training / El Ennegrecimiento de la Psicología: Indicaciones para la Formación Profesional

Esse texto é fruto de estudos e debates iniciados em 2012 e da possibilidade de pensar o diálogo entre a Psicologia e as práticas de cuidar na espiritualidade de matriz africana. Trazendo, no contexto da resistência negra, os valores que se apresentam nos saberes dos terreiros, acolhimento, comunidade, ancestralidade, e o lugar desses saberes ao longo da história da resistência negra no Brasil. Além de apresentar algumas referências bibliográficas, o texto se baseia nos debates com estudantes de Psicologia e nas visitas a alguns terreiros de Candomblé. O propósito do texto é indicar a importância das psicólogas e dos psicólogos entrarem em contato com alguns conhecimentos das tradições e saberes não ocidentais, presentes numa parte significativa da população brasileira. Considerando que a Psicologia e as religiões de matriz africana estão preocupadas com as questões da subjetividade, mas também com os modos de cuidar e de garantir o direito à diversidade de estilos de vida e à singularização, esse diálogo de saberes pode significar uma mudança das condições epistêmicas para a formação profissional e o trabalho da Psicologia. A perspectiva apresentada pelos saberes da população de terreiro e sua conexão com as lutas históricas do povo negro, poderiam compor na atuação, junto à população brasileira, das psicólogas e dos psicólogos. É aí que faz sentido o reclame ao enegrecimento da Psicologia. É esse sentido, com os avanços que a Psicologia pode fazer, no Brasil, que se desenvolve ao longo do texto....(AU)

This text is the result of studies and discussions started in 2012 and the possibility of thinking the dialogue between Psychology and spirituality-care practices of African array. Bringing in the context of the black resistance, the values that appear in the knowledge of the terreiros meeting place, welcome, ancestry, community and the place of such knowledge throughout the history of black resistance in Brazil. Besides presenting some references, the text is based on discussions with students of Psychology and on visits to some terreiros de Candomblé. The purpose of the text is to indicate the importance of psychologists into contact with some knowledge of non-Western traditions, present in a significant part of the Brazilian population. Whereas Psychology and religions of African array are concerned with the issues of subjectivity, but also with the modes of care and to guarantee the right to diversity of lifestyles, this dialogue can mean a change of epistemic conditions for professional training and the work of psychology. The perspective presented by the knowledge of the population of terreiro and connection to the historical struggles of black people, could compose in the performance the psychologists with the Brazilian population. That is where the complaint related to the blackening of Psychology makes sense. It is in this sense, with the advances that Psychology can do in Brazil, that the text develops....(AU)

Este texto es fruto de estudios y debates iniciados en 2012 y de la posibilidad de pensar el diálogo entre la Psicología y las prácticas de cuidar en la espiritualidad de matriz africana. Trayendo, en el contexto de la resistencia negra, los valores que se presentan en los saberes de los terreros, acogida, comunidad, ancestralidad, y el lugar de esos saberes a lo largo de la historia de la resistencia negra en Brasil. Además de presentar algunas referencias bibliográficas, el texto se basa en los debates con estudiantes de Psicología y en las visitas a algunos terreros de Candomblé. El propósito del texto es indicar la importancia de las psicólogas y de los psicólogos para entrar en contacto con algunos conocimientos de las tradiciones y saberes no occidentales presentes en una parte significativa de la población brasileña. Considerando que la Psicología y las religionesde matriz africana están preocupadas por las cuestiones de la subjetividad, pero también con los modos de cuidar y de garantizar el derecho a la diversidad de estilos de vida y a la singularización, este diálogo de saberes puede significar un cambio de las condiciones epistémicas para la formación profesional y el trabajo de la Psicología. La perspectiva presentada por los saberes de la población de terrero y su conexión con las luchas históricas del pueblo negro, podrían componer en la actuación, junto a la población brasileña, de las psicólogas y de los psicólogos. Es ahí donde tiene sentido el reclamo al ennegrecimiento de la Psicología. Es ese sentido, con los avances que la Psicología puede hacer, en Brasil, que se desenvuelve a lo largo del texto.....(AU)

Both Intrinsic and Extrinsic Religious Orientation are Positively Associated with Attitudes Toward Cleanliness: Exploring Multiple Routes from Godliness to Cleanliness.

In the present study, we explore how intrinsic and extrinsic religious orientations are associated with cleanliness attitudes. We find that reported importance of religion is associated with increased cleanliness concerns and interest in cleanliness. Attitudes toward cleanliness were also associated with both intrinsic religious orientation and extrinsic religious orientation. Together, religiosity and religious orientation account for 14.7% of cleanliness attitudes and remained significant in the presence of personality, socioeconomic status, age, education, obsessive-compulsive attitudes toward cleanliness, and other covariates. These results show that religiosity is associated with cleanliness via multiple routes. We suggest that intrinsic religious orientation leads to increased interest in cleanliness due to the link between physical and spiritual purity. Extrinsic religious orientation may be linked with cleanliness because of the secondary benefits, including health and the facilitation in communal cohesiveness, that cleanliness rituals offer. The implications of these findings for the relationship between religion and health are discussed.

Dharmic Religions and Health: A Holistic Analysis of Global Health Literature Related to Hinduism, Buddhism, Sikhism and Jainism.

Bibliometrics and scientometrics are popular and novel disciplines providing information in publication trends in a certain academic field. Although there has been an increasing popularity in bibliometric studies, a limited number of reports have been published in religion and health literature. In this study, to the best of our knowledge we aimed to perform a first bibliometric analysis in the health literature related to Dharmic religions, Hinduism, Buddhism, Sikhism and Jainism. We found a total of 655 health articles related to Dharmic religions as we searched Web of Science databases. The United States of America (USA) ranked first in Health and Hinduism literature with 62 documents followed by India, the UK and Bangladesh (n = 40, 33 and 6, respectively). A detailed keyword analysis revealed that the most used keywords in the field of Hinduism and health were "Hinduism," "religion," "spirituality" and "Islam." The USA was also the leading county in the literature of Buddhism and Health with 159 articles (32.78%) and followed by Thailand, the UK and China (10.72, 6.8 and 6.39%, respectively). The Journal of Religion and Health was noted to be the most prolific source in this field. We found that the developing countries such as India, Thailand, Singapore and Taiwan were found to be included in the most productive countries list on the contrary to previous bibliometric studies in health and religion field.

Ecology of knowledge and cognitive justice for health promotion: health in the Terreiro communities.

This article intends to explore the logics that produce 'non-existence' to imagine how the Health Promotion could take advantage of the experience of the Terreiros to produce more health and social justice. The interest in addressing the scarcely explored cultural determinants of health was in the background of this survey, which assumes the diversity as a positive producer of alternatives. The interest in an 'ecology of knowledge' led to an imaginative transcultural effort to address the contemporary problem of the growth or intensification of discrimination and religious intolerance practices. In this survey, we interviewed Terreiros leaders and primary healthcare professionals to know their perceptions about the relationship between religion and health. The article presents the results in three parts. In the first part, we describe some of the findings of our research, which explain how Terreiros conceive health, since this is the subject highlighted to do an 'ecology of knowledge'. In the second part, we highlight a component of care in the Terreiros: the welcoming. In the third part, in order to perform a comparison exercise, or an operationalization of the 'ecology of knowledge', we present an example of user embracement in primary healthcare. We conclude that if we wish to act with cognitive justice in the construction of the better healthcare, a path is to associate the principle of participation, which informs the Health Promotion, with the proposal of 'ecology of knowledge'.

Nos batuques dos quintais: as compreensões dos povos de Umbanda sobre saúde, adoecimento e cuidado / The beats of drums in backyards: the understandings of Umbanda people on health, illness and care

Resumo Durante o processo de escravização africana no Brasil, os negros trouxeram consigo uma imensa bagagem simbólico-cultural, tais como danças, comidas, festividades e cerimônias religiosas. Na esfera religiosa, o processo de intercâmbio das doutrinas africanas com os elementos culturais já existentes em terras brasileiras deu surgimento à religião umbandista. O presente artigo teve como objetivo conhecer as concepções dos praticantes e consulentes de três terreiros de Umbanda sobre saúde, adoecimento e cuidado. Como matriz metodológica, utilizou-se o referencial da Análise Institucional "no papel". Os participantes foram três sacerdotes umbandistas e os respectivos praticantes e consulentes dos terreiros que os mesmos conduziam. Como resultados, identificamos alguns elementos que explicariam, de acordo com as cosmologias umbandistas, os processos de saúde/doença: desequilíbrios energéticos; pensamentos e condutas negativas diante da vida; nervosismo; obsessores; mediunidade não resolvida ou alguma questão de ordem médica ou psicológica. Pôde-se perceber, portanto, que os conhecimentos dos povos umbandistas sobre saúde em muito destoam daqueles em que se sustentam os saberes hegemonicamente instituídos que direcionam os profissionais da saúde.

Abstract During the process of African enslavement in Brazil, blacks brought with them an immense symbolic-cultural background, such as dances, food, festivities and religious ceremonies. In the religious sphere, the process of exchanging African doctrines with cultural elements already existing in Brazilian lands gave rise to the Umbandaist religion. This article aimed to know the conceptions of practitioners and consultants of three Umbanda terreiros (meeting places) about health, illness and care. As a methodological matrix, we used the reference of Institutional Analysis "on paper". The participants were three Umbanda priests and their practitioners and consultants of the terreiros they conducted. As a result, we identified some elements that would explain, according to Umbanda cosmologies, the health / disease processes: energy imbalances; negative thoughts and conduct towards life; nervousness; obsessors; unresolved mediumship or any medical or psychological issue. Therefore, it can be seen that the knowledge of the Umbanda peoples on health is very different from those on which the hegemonically instituted knowledge that directs health professionals is based.