Social and Health Beliefs Related to College Students' COVID-19 Preventive Behavior.

Coronavirus disease 2019 (COVID-19) infection prevention behaviors vary from individual to individual, and it is necessary to identify factors related to such behaviors. This study investigated how college students' social beliefs and health beliefs are related to their adherence to COVID-19 precautionary behaviors. An online survey was conducted among 200 Korean college students from 4 March to 30 June 2022. The variables associated with COVID-19 precautionary behaviors were evaluated, with social beliefs as the independent variable, health beliefs as the mediating variable, and COVID-19 precautionary behaviors as the dependent variable. A correlation analysis and confirmatory factor analysis were performed. The model fit was as follows: χ2/degrees of freedom = 1.64 (p < 0.001), Tucker-Lewis Index = 0.92, comparative fit index = 0.93, standardized root mean square residual = 0.06, and root mean square error of approximation = 0.06. Social complexity, as perceived by college students, was related to COVID-19 precautionary behaviors through mediating health beliefs (perceived benefits). To increase college students' compliance with COVID-19 precautionary behaviors, it is necessary to identify social beliefs and accordingly propose interventions that focus on personal health beliefs.

Knowledge and social beliefs of malaria and prevention strategies among itinerant Nomadic Arabs, Fulanis and Dagazada groups in Chad: a mixed method study.

BACKGROUND: Nomadic populations in Chad are at increased risk of contracting malaria because of their lifestyle. Being highly mobile they are often excluded from disease control programmes, and access to preventive measures and treatment is more difficult. Effective malaria control interventions take account of local modes of transmission, patterns of care-seeking behaviour and community perceptions of cause and prevention practices. There is currently little information about malaria knowledge and perceptions among nomadic groups in Chad, or their awareness of malaria control interventions and this study sought to address this knowledge gap. METHODS: A mixed methods study, including a cross-sectional survey with men and women (n = 78) to determine the level of knowledge and use of malaria prevention strategies among Arabs, Peuls and Dagazada nomadic groups. Three focus group discussions were conducted with women to explore their representation of malaria and knowledge of preventive methods. Key informant interviews were held with leaders of nomadic groups (n = 6) to understand perception of malaria risk among itinerant communities. RESULTS: Nomads are aware of the risk of malaria, recognize the symptoms and have local explanations for the disease. Reported use of preventive interventions such as Seasonal Malaria Chemoprevention (SMC) for children and Intermittent Preventive Treatment (IPT) of malaria in pregnancy was very low. However, 42.3% of respondents reported owning at least one LLIN and 60% said they slept under an LLIN the night before the survey. In case of a malaria episode, nomads seek clinicians, informal drug sellers in the street or market for self-medication, or traditional medicine depending on their financial means. Interviews with nomad leaders and discussions with women provide key themes on: (i) social representation of malaria risk and (ii) social representation of malaria and (iii) perspectives on malaria prevention and (iv) malaria treatment practices. CONCLUSION: The nomadic groups included in this study are aware of risk of malaria and their level of exposure. Local interpretations of the cause of malaria could be addressed through tailored and appropriate health education. Except for LLINs, malaria prevention interventions are not well known or used. Financial barriers lowered access to both mosquito nets and malaria treatment. Reducing the barriers highlighted in this study will improve access to the healthcare system for nomadic groups, and increase the opportunity to create awareness of and improve uptake of SMC and IPT among women and children.

Problematic Smartphone Use during the COVID-19 Pandemic: Its Association with Pandemic-Related and Generalized Beliefs.

Smartphone technologies have played a crucial role in the fight against the COVID-19 pandemic; however, the increased use of smartphones during the pandemic period may expose the general public to a higher risk of problematic smartphone use (PSU). This study aimed to estimate the prevalence of PSU among Chinese community adults and adopted a social-cognitive theory and social axiom framework to evaluate the effects of beliefs on PSU. A Chinese adult sample (N = 616) was obtained through probability sampling via a telephone survey from Macao, China and included 591 smartphone users' data (39.4% men) for formal analysis. The prevalence of PSU was 43.3% in the overall sample, with 41.9% in women, and 45.5% in men. Two types of beliefs derived from the social-cognitive theory, pandemic-related self-efficacy and government efficacy, both showed significant and negative correlations with PSU (r = -0.13 and -0.10, p < 0.05). As for the two beliefs from the social axiom framework, reward for application was negatively correlated with PSU (r = -0.10, p < 0.05), whereas social cynicism was positively associated with PSU (r = 0.25, p < 0.001). Among those four beliefs, social cynicism exerted the most substantial effect on PSU when controlling for demographics. Our findings enriched the understanding of PSU during the pandemic and provided empirical direction regarding cognition-based intervention strategies for reducing PSU.

Adherence to COVID-19 Precautionary Measures: Applying the Health Belief Model and Generalised Social Beliefs to a Probability Community Sample.

BACKGROUND: In the face of the global pandemic of coronavirus disease-2019 (COVID-19), people's adherence to precautionary behavioral measures (e.g. social distancing) largely influences the effectiveness of those measures in containing the spread of the coronavirus. The present study aims at testing the applicability of the health belief model (HBM) and generalised social beliefs (i.e. social axioms) to explore strategies for promoting adherence to COVID-19 precautionary measures. METHODS: We conducted a telephone survey with a two-step stratified random sampling method and obtained a probability sample of 616 adults in Macao, China (18-87 years old; 60.9% women) in April 2020. RESULTS: Our participants showed stronger adherence to some COVID-19 precautionary measures (e.g. face mask wearing; 96.4%) but not others (e.g. social distancing; 42.3%). Their adherence to those measures was found to be significantly associated with four HBM factors and two social axioms, after controlling for gender, age, and years of education. CONCLUSIONS: The HBM and the generalised social beliefs of social cynicism and reward for application can be applied to understanding adherence to precautionary measures against COVID-19. Strategies based on beliefs were proposed to facilitate the promotion of precautionary measures.

Preschool Teachers' Beliefs towards Children with Autism Spectrum Disorder (ASD) in Yemen.

It is perplexing that some preschool teachers not only advise parents who have children with autism spectrum disorder (ASD) to go to religious healers, but also attribute such neurological disorders to the curse of the "evil eye" or vaccines. Although it is now the twentieth century, this behavior simply reflects the concerns of over-protective teachers and the cultural misperceptions about the actual definition of ASD. In Yemen, the term "ASD", with its wide range of symptoms, is still ambiguous among preschool teachers. Thus, in a rather insightful piece for the education community, this study has attempted to look beneath the surface of the beliefs (religious belief-social belief-personal belief) of Yemeni preschool teachers regarding ASD. Based on the data collected from 213 teachers (20-30\31-40-~≥40 age) in the Taiz district, this study found that misconceptions specific to autism spectrum disorder were strongly evidenced among teachers who taught preschoolers. Due to personal ignorance and growing superstitions, these teachers tend to believe the society's perceptions of ASD, thus resulting in the ignorance of scientific views. However, the mass media can increase this group's awareness of ASD by continually assessing the inaccurate views on ASD, and correcting them. And by influencing the teachers to take a more conceptual scientific approach in serving their special needs students, furthermore, by informing preschool teachers of children's rights in normal life in the future through providing children with an optimal chance of development by early intervention.

Social and religious attitudes of Jordanian parents toward children born with orofacial clefts.

BACKGROUND AND GOALS: Parental attitudes towards orofacial clefts (OFC) can be influenced by culture. Interestingly, there are no studies up to date examined parental attitudes towards these congenital anomalies in Jordan. The objectives of this study were to 1) explore the social and religious attitudes of Jordanian parents toward their children born with OFCs, and 2) determine the predictors of social and religious beliefs and behaviors. METHODS AND SETTINGS: A descriptive study conducted at a tertiary care teaching hospital. Hundred and fifty-three parents participated in the study. All the participants completed the questionnaire were the biological either father or mother; (61) and (92) respectively. The patients with OFC were 95 males and 58 females ranged in age from 0.1 to 20 years (M = 8.2 years, SD = 6.4). The prevalence of OFC was characterized by 40 CL, 24 CP and 89 CLP. Patients' gender and age, residence, other family incidences, and receiving health education about the cleft were the independent variables used in the binary regression to predict the social and religious beliefs. RESULTS: The majority of the parental responses denied any social negativity in regard to the ability of their children to establish friendships, being hidden from the public, facing social difficulties. However, substantial parental concerns were found in regard to teasing and bullying (102 = 76.8%; p < 0.0001). No negative religious beliefs were observed. None of the independent variables showed significant relationships with the social beliefs except for "receiving health education about the cleft" which predicted the possibility of encountering "social difficulties" (B = 2.9; CI 3.2-100.5; p < 0.001; OR = 18.1). Regression model showed that parent with no education tended to hide the child (2.0%; St. Res = 3.4). Difficulty making friends was related to cleft lip type (Chi2 = 6.05; p < 0.05). Believing the deformity is because of an evil spirit" was related to cleft lip type (Chi2 = 6.6; p < 0.04). CONCLUSIONS: Irrespective to particular negative viewpoints observed among the parents towards OFCs, the majority of families tend to have positive social and religious beliefs. These affirmative constructs towards the cleft deformity may reflect positively on the provision of health care services. The establishment of an in depth family counseling and health education routine programs concerning the attributes of OFCs at a wider scale to maintain the integrity of parents' beliefs of the OFC deformity may be warranted.

The Evolution of Social Beliefs 1960-2016 in the United States and Its Influence on Empathy and Prosocial Expression in Medicine.

This perspective surveys healthcare's response to the increased prominence of racial, ethnic, religious and sexual minorities as well as females in American culture. It argues for understanding physicians both as products of the broader society and its changes. Starting in the 1960s, empiric evidence for the rise of reactionary viewpoints in response to major social movements is outlined. Structural reasons for the prevalence of such ideologies within medicine are highlighted. Its negative consequences for minority health are addressed. Finally, the author turns to compensatory strategies to improve the social environment within healthcare. Alternative selection strategies for medical school are proposed, with a stronger focus on empathetic candidates.

El papel de los medios de comunicación en la fabricación de recuerdos, emociones y creencias sobre el enemigo que facilitan la polarización política y legitiman la violencia / The role of mass media in the fabrication of memories, emotions, and beliefs about the enemy, which make political polarization easy and legitimize violence

Resumen El presente artículo profundiza en la forma como los medios de comunicación tienen agencia en la construcción de creencias sociales, narrativas del pasado y orientaciones emocionales colectivas sobre el enemigo que agudizan la polarización política y legitiman las salidas armadas al conflicto social y político que existe en Colombia desde hace más de cinco décadas. En los resultados se evidencia un discurso lineal, hegemónico y homogéneo que está claramente inducido desde los medios de comunicación, según la voz de los participantes, que constituye un enemigo absoluto en las guerrillas, particularmente en las FARC, estigma que se extiende a manifestaciones políticas de izquierda o favorables a una solución política negociada del conflicto armado. De otro lado, un actor referido como poco conocido, confundido con las guerrillas o considerado un mal menor o legitimado, son los paramilitares y una narrativa del héroe que se sacrifica, nos cuida y nos protege, en las Fuerzas Militares, de quienes se minimizan sus acciones violatorias de los derechos humanos. Se concluye sobre la necesidad de poner en discusión el papel de los medios de comunicación masiva y las redes sociales, contrastando críticamente la información que ofrecen.

Abstract This article delves into how mass media have agency in building social beliefs, narratives of the past, and collective emotional orientations about the enemy, which sharpen political polarization and legitimize the armed exits to the social and political conflict, which has existed in Colombia for more than five decades. The results show a linear, hegemonic, and homogeneous discourse, which is induced clearly from the media, according to participants' voice, which constitutes an absolute enemy in guerrillas, particularly in the FARC, a stigma that extends to left-wing political demonstrations or to a pro-political settlement of the armed conflict. On the other hand, an actor referred to as little known, confused with guerrillas or considered a minor or legitimized evil, are the paramilitaries and a narrative of the hero who sacrifices, cares for us, and protects us, in the Military Forces, from those who minimize their violated human rights actions. It concludes on the need to discuss the role of mass media and social media, critically by contrasting the information they offer.

Barreras psicosociales para la paz y la reconciliación / Psychosocial Barriers for Peace and Reconciliation

Resumen En medio de situaciones de conflicto armado degradado y de violencia política prolongada como la vivida en Colombia durante más de 70 años, ciertos sectores sociales despliegan procesos de ideologización mediante una serie de mecanismos discursivos y retóricos, comunicativos, mediáticos y educativos, que dan lugar a la configuración de barreras psicosociales para la construcción de la paz y la reconciliación. Dichas barreras refieren un entramado de narrativas del pasado como memorias colectivas victimistas, creencias sociales rígidas y emociones políticas de odio, ira, miedo, asco y humillación; que deshumanizan al adversario, polarizan la sociedad y legitiman la violencia. De esta manera, los procesos de ideologización atraviesan la subjetividad y configuran una cultura bélica, que constituye la base cultural y psicosocial de la violencia; cuya trasformación resulta imperativa de cara a construir paz, reconciliación y democracia.

Abstract Amidst the situations of degraded armed conflict and prolonged political violence, such as that experienced in Colombia for more than 70 years, certain social sectors unfold processes of ideological standpoint through a series of discursive and rhetorical, communicative, media, and educational mechanisms, which give rise to the configuration of psychosocial barriers to the construction of peace and reconciliation. These barriers refer to a network of narratives of the past as victimized collective memories, rigid social beliefs, and political emotions of hatred, anger, fear, disgust, and humiliation, which dehumanize the adversary, polarize so ciety, and legitimize violence. In this way, ideological standpoint proces ses traverse subjectivity and shape a warlike culture, which constitutes the cultural and psychosocial foundation of violence, whose transforma tion is imperative in order to build peace, reconciliation, and democracy.

Social cognition and metacognition in social anxiety: A systematic review.

Cognitive-behavioural and metacognitive approaches to emotional disorder implicate beliefs in social anxiety, but the types of beliefs differ across these perspectives. Cognitive models suggest that social beliefs about the self (i.e., high standards and conditional and unconditional beliefs) are central. In contrast, the metacognitive model gives centre stage to metacognitive beliefs (i.e., positive and negative beliefs about thinking) as main contributors to the maintenance of the disorder. Despite an expanding research interest in this area, the evidence for such contributions has not yet been reviewed. This study set out to systematically review relevant cross-sectional, longitudinal, and experimental investigations of the direct and indirect (through cognitive processes, such as anticipatory processing, self-focused attention, the post-mortem, and avoidance) relationships of social and metacognitive beliefs with social anxiety. Clinical and nonclinical samples were included, and correlation and regression coefficients as well as results from group comparisons (e.g., t tests and analyses of variance) were extracted. Overall, 23 papers were located, through PsycINFO, PubMed, and Web of Science, and reviewed using narrative synthesis. The results showed a robust positive relationship between social beliefs and social anxiety that appeared to be mediated by cognitive processes. Specific metacognitive beliefs were found to positively contribute to social anxiety both directly and indirectly, through cognitive processes. The study's findings are limited to 2 models of social anxiety and other minor limitations (e.g., grey literature was excluded). With these accounted for, the results are discussed in terms of the conceptualization and treatment of social anxiety and suggestions for future research are made.

Brain indices of disagreement with one's social values predict EU referendum voting behavior.

Pre-electoral surveys typically attempt, and sometimes fail, to predict voting behavior on the basis of explicit measures of agreement or disagreement with a candidate or political position. Here, we assessed whether a specific brain signature of disagreement with one's social values, the event-related potential component N400, could be predictive of voting behavior. We examined this possibility in the context of the EU referendum in the UK. In the 5 weeks preceding the referendum, we recorded the N400 while participants with different vote intentions expressed their agreement or disagreement with pro- and against-EU statements. We showed that the N400 responded to statements incongruent with one's view regarding the EU. Crucially, this effect predicted actual voting behavior in decided as well as undecided voters. The N400 was a better predictor of voting choice than an explicit index of preference based on the behavioral responses. Our findings demonstrate that well-defined patterns of brain activity can forecast future voting behavior.

Cultural beliefs among people with epilepsy or physical impairment in Guinea-Bissau: Differences and similarities.

People living with a disability in sub-Saharan Africa have poorer health outcomes, lower educational successes, less economic participation, and higher levels of poverty than people without disability. Disability-inclusive development promotes the involvement of people with disabilities in programs that reduce these inequalities. This requires a good understanding of how individuals with disability perceive their condition. In this study, we identified cultural beliefs among 31 individuals with epilepsy or physical impairment, known to a community-based rehabilitation service in Guinea-Bissau, using face-to-face interviews. We related these beliefs to religious background and type of disability. We found poor knowledge of and attitudes towards disability among persons with epilepsy and physical impairment. Cultural beliefs were significantly shaped by religious background. Islamic respondents were more positive about their disability as compared to Christians and traditional believers. A better understanding of cultural beliefs among people with disabilities may help to launch and adapt disability-inclusive community-based rehabilitation services.

Knowledge and beliefs about epilepsy among people with and without epilepsy in urban Suriname.

Reducing the burden of epilepsy in low- and middle-income countries requires understanding of the cultural aspects of epilepsy. This cross-sectional study among individuals attending a clinic in an urban setting in Paramaribo, Suriname aimed to obtain information on the knowledge of and attitudes towards epilepsy and epilepsy treatment, comparing people with epilepsy (PWE) to those without epilepsy. This study also explored the help-seeking behavior and experience of having epilepsy in PWE. While the results of interviews with 49 PWE and 33 controls compared favorably to studies conducted in similar countries, a significant minority of PWE still rely on traditional remedies. Prejudices regarding social roles, schooling, and occupational choices of PWE also remain prevalent. Currently, the major source of information for both groups is the media, but there could be opportunities for the local epilepsy association to play a larger role. These findings, despite some selection bias, could be useful in bringing conventional medical treatment strategies to more PWE in Suriname, as well as empower patient organizations in designing stigma-reducing interventions.

"Foi normal, não foi forçado!" versus "Fui abusada sexualmente": uma interpretação dos discursos de agressores sexuais, das suas vítimas e de testemunhas / "It was normal, it was not forced!" versus "I was sexually abused": an interpretation of the discourses of sex offenders, their victims and witnesses

Os crimes sexuais contra crianças e adolescentes são uma forma de violência física que constitui uma preocupação no campo da Saúde Pública. Compreender estes crimes torna-se crucial para se poder intervir na sua prevenção e fundamentar o seu conhecimento para as políticas de saúde. Oartigo analisa as versões do crime sexual, comparando o discurso dos agressores com os depoimentos das vítimas e dos familiares registados em documento judicial. Estudo de natureza qualitativa, utilizando como técnicas de formação do corpus da pesquisa a entrevista individual com réus condenados ao regime de perda de liberdade e a análise documental das sentenças dos agressores sexuais de crianças e adolescentes. A reconstrução do delito sexual por parte dos reclusos, das vítimas e das testemunhas difere muito. Alguns dos agressores admitem o ato sexual criminoso, mas suas justificativas vão no sentido de eximir-se da responsabilidade alegando o consentimento da vítima; outros consideram seu crime uma acusação mentirosa elaborada por terceiros com o propósito de prejudicá-lo. As crenças partilhadas entre eles fazem com que minimizem seus comportamentos delituosos, declarando que o abuso sexual não tenha sido forçado, ou realizado mediante ameaças, nem traga sequelas físicas e psicológicas às vítimas. Os argumentos apresentados frequentemente pelos agressores expõem uma troca de papéis, passando do lugar de agressor ao da vítima. Esses agressores igualmente não reconhecem o fato de as vítimas ficarem com sequelas resultantes da violência sexual que poderão colocar seu futuro em causa.

Sexual crimes against children are a form of physical violence that is a concern in the field of Public Health. Understanding these crimes becomes crucial to be able to intervene in their prevention and foster knowledge on which to ground health policies. The article analyzes versions of sexual crime, comparing the speech of the attackers with the testimonies of victims and family members recorded in court document. It is a qualitative study, using techniques such as individual interviews with defendants sentenced to prison, as well as court documents pertaining to the sex crime against children and adolescents. The reconstruction of the sexual offense on the part of inmates, victims and witnesses differ much. Some of the attackers admit the sex offense, but their justifications go towards shirk responsibility by claiming the victim's consent; others consider his crime an elaborated lie concocted by third parties in order to cause harm. The shared beliefs between them make them minimize their criminal conduct, declaring that sexual abuse has not been forced under threats or that it brought physical and psychological effects on victims. The arguments presented by the sexual offenders often expose an exchange of roles; the attacker becomes the victim. These sexual offenders also do not recognize the fact that the victims are left with injuries resulting from sexual violence that may put their future in question.