Spiritual Beliefs Research Articles

Levels of Awareness of Close Relatives Regarding Management of Stroke Patients

One of the most frequent neurological emergencies in Bangladesh is stroke. Poor outcome and long-term disability may result from close relatives of stroke patients not being aware of the risk factors, symptoms, and recommended for the aftermath. A hospital-based cross-sectional, descriptive study was conducted to assess the levels of awareness among the close relatives of stroke patients regarding management of stroke. We conveniently selected 110 close relatives of stroke patients who were admitted into Dhaka Medical College Hospital, Dhaka, Bangladesh. The study was carried out between January and December of 2019. The mean age of the close relatives was 38.1±11.6 years. One-third of the participants were illiterate (24.5%) and half of the participants were homemakers (50.9%). Regarding awareness about immediate reactions in stroke patients, most of them said that they started treatment with a family physician (59.1%) and waited and observed (54.5%). Regarding awareness about the prevention of stroke, most of them reported regular checkups with their doctor and lifestyle modification (37.3%). Regarding awareness about suitable treatment options for stroke, most of them said spiritual belief (51.8%) and physiotherapy (40.0%). Nearly two-thirds of the participants (72.7%) had a poor level of awareness, and only a few had a good level of awareness (2.7%). The levels of awareness of the participants were statistically significant with their education and occupation (p<0.05). Our study revealed that there was a poor level of awareness about stroke among the participants. In both urban and rural communities, continual health education programs and interventions for the control of stroke risk factors can be implemented to raise the levels of awareness about stroke among relatives. Mugda Med Coll J. 2024; 7(2): 89-94

Cultural or Spiritual End-of-Life Practice Preference Assessment and Documentation: Identifying Current Practice in Pediatric Hospice.

Communities use rituals at end of life to foster a peaceful death, ensure passage to the afterlife, and grieve their lost loved ones. Studies report fear of misunderstanding or impeding rituals as a barrier to accepting hospice care. However, there has been little research on cultural and spiritual rituals in the setting of hospice care or how patient preference should be assessed, documented, and supported by hospice staff. This project sought to identify the current practice for assessment of cultural or spiritual end-of-life practice preferences, and the documentation of those preferences, within pediatric hospice programs in a Midwestern state. In surveys of 2 pediatric hospice programs, employee respondents reported routine assessment (97.3%) and routine documentation (70.3%) of cultural or spiritual end-of-life practice preferences. Most respondents reported documentation was written by various disciplines and in various locations in the medical record. Additionally, a retrospective chart review was performed including decedents of 1 pediatric hospice program over a 5-year period. Documentation affirming familial spiritual beliefs was identified in 75.9% of charts, of which, only 12.2% had documentation regarding end-of-life-specific spiritual needs. Standardized documentation practices may help foster equitable hospice care for all patients by ensuring care providers are aware of the patient and/or family's end-of-life spiritual needs.

Spirituality, religion, and personal beliefs in Brazilian adults with epilepsy.

To evaluate the relationship between S/R, demographic data, and clinical variables of Brazilian adult patients with epilepsy (PWE). The scores of the WHO Quality of Life for Assessment of Spirituality, Religion, and Personal Beliefs (WHOQOL-SRPB) were related to demographic and clinical aspects, the Spirituality Self-Rating Scale (SSRS), and the Spiritual/Religious Coping Scale (SRC) of 60 PWE. The mean age was 42.8y and 35 (58.3%) patients reported regular religious practice. In the WHOQOL-SRPB, greater inner peace and harmony were observed in women, greater wholeness and integration, hope and optimism in married patients, and greater spiritual connection in patients with religious practice. The use of polytherapy with antiseizure medication (ASM) was associated with lower spiritual connection, wholeness, integration, and S/N in the WHOQOL-SRPB. The higher seizure frequency was associated with lower spiritual connection. Facet scores and total scores of the WHOQOL-SRPB were significantly correlated with positive and negative coping and a greater perception of spiritual guidance. In the PWE, the use of S/R differed according to gender, marital status, and religious practice. Clinical variables influenced the perception of S/R, which differed according to the use of ASM, frequency, and type of epileptic seizures. The greater use of coping and spiritual guidance was associated with different facets of S/R and personal beliefs.

Exploration of Roles and Contribution of Spiritual Care Practitioners in Mental Health: An Australian Study.

Mental health is inherently multidimensional, requiring a holistic approach to intervention that integrates various aspects of an individual's well-being. Spirituality, a vital component of mental health, remains under addressed in Australian mental healthcare. Spiritual care practitioners may play a key role in addressing spiritual needs in mental healthcare; however, their roles and contributions in this context remain unexplored in the extant literature. Bridging this gap, this study explores the potential role of spiritual care practitioners within mental health context. Using a qualitative research approach, this study engaged eight experienced spiritual care practitioners working in various mental health settings across Australia(n = 8). Through reflexive thematic analysis, the study identified and examined the practitioners' perspectives on their roles and contributions. The findings were summarised in three overarching themes: (1) Core values; (2) Unique contributions in mental health; and (3) Spiritual care practitioners in the mental health system. The study's findings suggest that by employing a person-centred approach, spiritual care practitioners canplay a crucial role in mental health assessments and interventions. Their contributions include providing insights rooted in clients' unique spiritual beliefs, aiding in the discernment between spiritual experiences and psychopathological symptoms, advocating for clients' spiritual needs, and supporting the education of mental health professionals. The study also highlights the need for professional recognition of spiritual care practitioners and their greater integration within the mental health system.

The Role of Community Organisation, Religion, Spirituality and Cultural Beliefs on Diabetes Social Support and Self-Management in Sub-Saharan Africa: Integrative Literature Review.

To examine the evidence for the role of community organisations, religion, spirituality, cultural beliefs, and social support in diabetes self-management, we undertook an integrative literature review utilising MEDLINE, APA PsycINFO, CINAHL, and grey literature databases. The selected articles were appraised for quality, and the extracted data were analysed thematically. The search yielded 1586 articles, and after eliminating duplicates, 1434 titles and abstracts were screened, followed by a full-text review of 103 articles. Ultimately, 47 articles met the inclusion criteria for the review, utilising various study designs, including qualitative, quantitative, mixed-methods, and nonrandomised clinical trials. These findings indicate that spirituality and religiositycan positively affectdiabetes self-managementby providing motivation, coping skills, social support, and guidance for healthy behaviours. A strong social support system enhances diabetes self-management and glycaemic control for individuals with diabetes. However, some aspects of religion and culture, such as beliefs about medications, may also pose challenges or barriers to diabetes self-management. Adherence to medication, food choices, physical activity, and the use of complementary oralternative medicine can be influenced by sociocultural factors. Additionally, cultural beliefs and social norms influence understanding diabetes aetiology, management, and symptom reactions. The findings highlight that it is crucial to understand the cultural, religious, orspiritual influences that can either assist or impede self-management habits in individuals with diabetes and could inform interventions that support personalised and effective care.

Health-related quality of life in people with HIV from the multicentre CoRIS cohort in Spain: Associated factors and short-term changes over time.

We aimed to describe health-related quality of life (HRQoL), overall and across its dimensions, identify associated factors, and assess changes over time among people with HIV (PWH) from the Spanish multicentre CoRIS cohort. We developed a mobile app to collect HRQoL data every 3 months using the WHOQOL-HIV-BREF questionnaire (31 items across six domains), among PWH followed in CoRIS in 2021-2023. Factors associated with good/very good global HRQoL and with domain-specific mean scores were identified using multivariable logistic and linear regression, respectively. Of 414 PWH (94.2% on antiretroviral treatment, 91.1% virally suppressed), 51.2% reported good/very good HRQoL. Latin American migrants (adjusted OR: 0.60 [95% CI: 0.36; 1.00]), and participants with lower educational level (0.36 [0.21; 0.64]), a previous AIDS diagnosis (0.56 [0.29; 1.11]) and a history of non-AIDS-related cancers (0.40 [0.14; 1.14]) were less likely to report good/very good global HRQoL. The most affected items included sexual satisfaction, forgiveness and blame, sleep and rest, and concerns about the future, with spirituality, religion and personal beliefs as the most affected domain. Latin American origin, lower educational level and shorter (<2 years) or longer (>15 years) time since HIV diagnosis were associated with poorer HRQoL in specific domains. No significant changes in HRQoL were observed after 12 months except slightly higher scores in physical health. Only half of PWH reported good/very good global HRQoL. This highlights the need to develop targeted strategies to improve HRQoL among PWH, focusing on addressing the most affected dimensions and supporting the most vulnerable groups.

The Role of Spirituality, Cultural Traditions, and Personal Values in Corrupt Practices within Ghana’s Governmental Institutions

Spirituality, personal values, cultural norms, and traditional beliefs are essential to the everyday existence of Ghanaians. This paper is aimed at investigating the influence of spirituality, cultural-traditions and personal values on corrupt practices in Ghana’s Governmental Institutions. This study employed the Theory of Planned Behaviour (TPB). This TPB is to examine how corrupt actions are influenced by the interaction of individual beliefs including spirituality or personal values, social influences such as traditional or cultural norms, and institutional practices. The study used both quantitative and qualitative approaches with questionnaires and semi-structured interviews to collect data. The paper employed a descriptive research design complimented by an exploratory design. With a target population of five thousand (5000) individuals constituting both managerial and non-managerial employees of the public services in Ghana. A non-probability sampling technique with a purposive and convenience sampling was adopted to select a sample size of three hundred (300) respondents. Data was analyzed using SPSS Multiple Linear Regression model with a stepwise method. The findings of the study suggest that, corruption in the public office is a conduct that deviates from the normal obligations of a public role because of financial or status gains. Corruption is a prevalent occurrence in Ghana. People’s spirituality does not prevent them from being corrupt. People’s moral and ethical values never helped them to be free from corruption, whether Christian or Muslim does not matter people will still bribe and be corrupt every day in their public life. However, some respondents strongly argued that ‘the fear of God can help reduce corruption than ethics,’ ‘Spirituality, personal values, cultural-traditions and ethics influences the level of corruption. In the final model with an R2 of 25.9% all two predictor variables thus Spirituality or Cultural-Traditions and Personal Values on Corrupt Practices were statistically significant. In conclusion, the null Hypothesis that there is no positive relationship between spirituality or cultural-traditions and personal values on corrupt practices in Ghana’s Governmental Institutions was rejected. Hence, there is a positive influence of spirituality, cultural-traditions and personal values on corrupt practices in Ghana’s public institutions. The paper recommends that, establish and mandate training for all tiers of government personnel that underscore the need for honesty and integrity. Facilitate the reporting of misconduct in a secure and confidential manner. This system must have legislative protections to allow individuals to report misbehaviour without fear of retribution. Lastly, establish initiatives to acknowledge and motivate public servants for exemplary ethical conduct.

Benefit Finding in Craniofacial Conditions: A Qualitative Analysis of Patient and Parent Perspectives.

Craniofacial conditions (CFCs) can be associated with adverse effects on quality of life (QoL). However, few studies have examined perceived benefits related to CFCs. This study described perceived benefits in an international sample of children and adolescents with CFCs and their parents. Semistructured qualitative interviews were completed in English or Spanish as part of a larger study. Deductive content analysis described and quantified perceived benefits associated with CFCs. Interviews were during standard visits at Rady Children's Hospital-San Diego in the USA and the Hospital Infantil de las Californias in Tijuana, Baja California, Mexico. Patients were ages 7 to 20 years (n = 32) with CFCs (cleft lip and/or palate, craniosynostosis, microtia, hemifacial microsomia, dermatologic conditions/neurovascular malformations, and trauma-acquired CFC), and parents (n = 71) had children ages 5 months to 23 years with CFCs. Of the total sample, there were 14 patient-parent dyads. A total of 230 benefits were identified. Of the patients (47%) and parents (73%) who identified at least 1 benefit, themes included personal growth (40%), understanding or helping others facing challenges (25%), social relationships (23%), spiritual or religious beliefs (4%), philanthropy (4%), material or external gains (3%), and personal health (1%). Patients with CFCs and their parents report multiple positive effects of CFCs on their QoL. These findings indicate that benefit finding is a common experience in this population and may be leveraged by clinicians to help promote positive adjustment to living with a CFC.

Astronomical Observatories in Thrace: Archaeoastronomical Data as Indication of Ancient Sun-Related Spiritual Practices (3rd-1st millennia BC)

In the past rock-cut monuments were used for horizon or meridional observations of solstices and equinoxes. This study focuses on three of the better studied through the means of archaeoastronomy monuments in Thrace – Tangardak kaya, Harman kaya and Zaychi vrah (Cabyle). The additional carvings of Tangadak kaya womb-cave suggest that it was used not simply for Sun-observation, but also for ancient Sun-related spiritual practices during the winter solstice. Similar practices were used two millennia later in the Golyama Arsenalka Thracian Tomb’s domed chamber, which shows that in Thrace there was a millennial continuity of ancient spiritual beliefs.

Possession in Multiperspective

This paper explores the phenomenon of possession (kesurupan) from multiple perspectives, including theological, psychological, and cultural viewpoints. The study highlights how possession is understood and interpreted differently across various traditions, particularly within Indonesian culture. It examines the relationship between possession and spiritual beliefs, addressing both the communal and individual dimensions of the experience. The paper also delves into the psychological implications of possession, analyzing how mental health professionals approach cases of possession in contrast to religious practitioners. From a theological perspective, it is often interpreted as a demonic phenomenon, while empirical studies generally categorize it as a form of dissociative experience. By synthesizing these diverse perspectives, the paper aims to provide a synthetic understanding of possession, offering insights into its complex nature and the various factors that contribute to its manifestation. The study concludes with reflections on the implications for conversation between religious and psychological perspectives for Christian ministry in Indonesia.

Exploring agricultural local wisdom in the indigenous bonokeling community of Banyumas District in Central Java, Indonesia

Abstract The Bonokeling indigenous community in Pekuncen Village, Jatilawang Sub-district, Banyumas District, Central Java Province, continued to uphold their ancestral beliefs and traditions in their daily social practices, including agricultural activities. This study explored the rich local knowledge and farming practices of the Bonokeling indigenous community in Central Java, Indonesia, particularly those related to rice cultivation. The study was conducted qualitatively using a human instrument approach. Data were collected through participatory observation and in-depth interviews with the community leader and rice farmers in Pekuncen Village. The observation took place over 20 days, involving one community leader and 50 rice farmers. The Bonokeling community had integrated a series of rituals and traditions throughout the rice farming process, from pre-planting to post-harvest. These practices were deeply rooted in spiritual beliefs and closely tied to the natural environment, serving as symbols of reverence for divine forces and contributing significantly to environmental sustainability and agricultural resilience. The findings highlighted the adaptability of the Bonokeling community to changing environments and their resilience to challenges such as climate change, supported by traditional ecological knowledge in maintaining sustainable farming practices and natural pest control. This study emphasized the urgency of preserving local knowledge to achieve ecological balance and food security within indigenous communities.

Indigenous Communication Practices: An Exploration of Traditional Modes among the Vedda in Dambana, Sri Lanka

This paper examines the indigenous communication practices of the Vedda community in Dambana, Sri Lanka, with a particular focus on their traditional methods of communication. Communication, in general, refers to the process of transmitting messages from one person to another. Traditional communication methods hold significant importance in empowering indigenous populations across the globe. Scholars and researchers in communication studies have characterized these methods in various ways. Often termed traditional media, indigenous communication systems, folk communication, alternative media, group media, or low-cost media, these methods serve as powerful tools for empowering rural, marginalized, and indigenous communities, as well as grassroots organizations within society.There is a close connection between folk media and the creativity of the people. Creativity, interactivity, and liveliness are the unique characteristics of this medium. Indigenous communities, such as the Vedda, often depend on various forms of traditional folk communication in their daily lives, which reflect their socio-cultural, moral, and spiritual values and beliefs. The Vedda, as an aboriginal group in Sri Lanka, possess a rich cultural heritage. Until a few decades ago, they lived a simple life in close harmony with nature. Modern communities can learn a great deal from this tribal group, including their language, rituals, indigenous knowledge, and traditions. This knowledge has been preserved and transmitted through traditional methods, primarily oral communication, and passed down from generation to generation. The research employs a qualitative methodology, utilizing the Participant Observation Method for data analysis. Unstructured, in-depth interviews are conducted to collect the data.

Post-traumatic growth experience of breast cancer patients: A qualitative systematic review and meta-synthesis.

This study aimed to systematically incorporate the post-traumatic growth experience of breast cancer patients and furnish insights for the formulation of targeted psychological care measures. The search period we were ranged from establishing the database to February 2024. We systematically searched four Chinese databases and seven English databases. The focus was on collecting qualitative research literature regarding the post-traumatic growth experience of breast cancer patients. Literature was screened and analyzed using Endnote20 software. Quality evaluation was conducted using the authenticity evaluation criteria (2016 edition) recommended by the JBI. The results were synthesized utilizing the meta-integration methodology established by the Joanna Briggs Institute (JBI) and adhered to the reporting standards delineated in the PRISMA checklist, as well as the ENTREQ reporting guidelines. This study encompassed 11 studies, from which 42 themes and 68 sub-themes were extracted. Similar research findings were categorized into 11 new classifications, leading to the formulation of four integrative conclusions: self-reconstruction, enhancement of spirituality and religious beliefs, appreciation of the new philosophy of life, and transformations associated with others. Medical professionals should possess a precise comprehension of the concept of post-traumatic growth, and actively encourage patients to engage in deliberate rumination, facilitate emotional release, support effective coping strategies, enhance social support systems, foster post-traumatic growth in patients, and promote their overall well-being. Systematic review registration: CRD42024519850.

MOTIF PENGUSAHA MUSLIM BISNIS KULINER PERSPEKTIF ALFRED SCHUTZ; STUDI KASUS LUBNA CAKE &amp; CAFE

This study aims to analyze the motives of Muslim entrepreneurs in implementing mujāhadah (spiritual struggle) in their culinary business practices, using Alfred Schutz's phenomenological perspective. The study employs a qualitative approach with a case study design, focusing on Lubna Cake &amp; Cafe in East Kutai. Data were collected through in-depth interviews, direct observation, and document analysis to explore the "because of" and "in order to" motives that influence business decisions. The findings reveal that past experiences, family background, and spiritual beliefs shape the “because of motives” that affect business practices, such as work ethic and dedication in managing the business. Meanwhile, the "in order to motives" reflect long-term aspirations, such as business expansion, improving employee welfare, and making positive social contributions to the surrounding community. This study provides theoretical contributions to understanding the integration of Islamic values in business and offers practical references for Muslim entrepreneurs seeking to combine spiritual values with sustainable business success. The findings also serve as a guide for researchers and practitioners to further explore the application of Islamic values in broader business contexts.

Beyond the plate: How socio-culture and economics drive sustainable diets globally

Background: Sustainable diets play a powerful catalyst in unlocking and scaling health and climate solutions. Many studies on the diets focus only on health and environmental concerns, but barely consider related socio-cultural and economic determinants.Objective: The present systematic review provides an overview of socio-cultural and economic determinants on sustainable diets across income countries.Methods: Electronic databases, including MDPI, PubMed, Science Direct, and The Lancet Planetary, were performed. The systematic review was conducted following the PRISMA principles. Human studies among all population groups in income countries were included, and require at least one socio-cultural and economic determinant on sustainable diet. The search focused on studies that were peer-reviewed and published in English between 2010 and 2024. The Newcastle-Ottawa scale and its modified version were used to assess the methodological quality (risk of bias).Results: Forty-two of the 2,443 articles identified attained the inclusion criteria. Almost all included studies were cross-sectional (n=39; 92.8%) and 3 cohort studies. The publications covered 56 country-based study settings, five of which were conducted as multi-site studies. Most studies focused on high-income countries, mostly in Europe, Central Asia, and North America. All included studies found 15 socio-cultural and economic determinants; 10 studies of socio-cultural determinants and 5 studies of economic determinants on sustainable diets. The systematic review found that socio-cultural and economic determinants on sustainable diets were divided into external drivers (ethnicity, gender, cultural belief, spiritual belief, geographical settings, political ideology, and food price) and personal drivers (educational level, nutritional knowledge, marital status, household size, income level, occupation, food expenditure, and household food security status).Conclusion: Addressing the social, cultural, and economic determinants is prerequisite for transforming more-sustainable diets. Food sustainability and food and nutrition security are aligned at the individual and household level. Comprehensive strategies targeting multiple levels, and multiple settings are required to enhance dietary changes on sustainable diets.Keywords: Determinant; economic; food choice; socio-culture; sustainable diets

We Have No More Creators

Pianist Mary Lou Williams spent the last decade of her life as an educator as well as a performer. She presented many lecture-recitals, during which she would imitate famous musicians, play examples of jazz styles, and present her own works. From 1977 to 1981, she held a position at Duke University, teaching jazz to musicians and non-musicians. In this essay I examine archival materials from her lecture-recitals and recordings from her Introduction to Jazz course. These educational activities reveal Williams’s unconventional understanding of jazz history. By examining jazz history as played by a performer who experienced it, we find Williams questioning the historiographers’ understanding of the racial composition of jazz’s background, the distinction between accepted jazz styles, and the body of canonized jazz masterworks. Williams’s educational activities provide a starting point for adding musicians’ voices to the rich body of jazz scholarship. The lecture-recitals also show Williams’s views on jazz education, colored by her opinions of other musicians. I present evidence that her performance-oriented lecture style brought her spiritual beliefs to her college audience. After converting to Catholicism in the 1950s, Williams’s compositional output turned increasingly to spiritually oriented and sometimes overtly religious music. She avoided speaking specifically about God in her classroom, but her beliefs on the spirit of jazz performance and improvisations colored her lectures. While she located positive emotions and brotherhood in some artists’ outputs, she attacked others for lacking the “spiritual feeling” in their music. This group of others was primarily comprised of avant-garde musicians, making her a divisive figure in post-bop history. I suggest here that the controversial views advocated in her lectures that bop and pre-bop music were superior to later styles were dictated by her general beliefs on spirituality.

The Relationships Between Spirituality, Tendency to Forgive, Social Support, and Posttraumatic Stress Disorder Symptoms and Stress Among Female Survivors of Sexual Assault.

Over the past few years, there has been a growing awareness of the extent and consequences of sexual assault. Sexual assault has long-term consequences for the survivor's mental health and brings into question the resources available to survivors for dealing with the consequences of the assault. The positive effects of spirituality and forgiveness on mental health are well documented; however, few studies have examined how sexual assault survivors use spiritual beliefs and forgiveness to cope with posttraumatic stress disorder (PTSD) and stress symptoms. Social support is another resource that has been found to contribute substantially to positive adaptation among trauma survivors. Nevertheless, conflicting results were found regarding the effect of social support on the recovery of sexual assault survivors. Since these resources have a significant impact on individuals who have experienced trauma, the purpose of this study was to examine how these resources relate to the levels of PTSD symptoms and general stress among female survivors of sexual assault. Two hundred and four (N = 204) participants completed a demographic questionnaire and questionnaires about forgiveness, social support, spirituality, PTSD symptoms, and stress. Higher levels of forgiveness, spirituality, and social support were associated with lower levels of PTSD symptoms and stress. A two-step hierarchal regression showed that education, financial status, age at the time of the assault, forgiveness, and social support each contributed significantly to the explained variance of PTSD symptoms. The variability in reported stress could be explained by education, financial status, age at the time of the assault, forgiveness, and spirituality. The study's findings point to the unique roles of forgiveness, spirituality, and social support as beneficial resources for coping with sexual assault. These findings also shed further light on the ways in which these resources can be used to cope with a variety of types of distress.

Beyond the blade: Unveiling the nexus of spirituality and human dissection among medical and allied health students in Nigeria.

This study investigated how human dissection affects students' spiritual beliefs, and how their existing spiritual beliefs influence their perceptions of human dissection. This cross-sectional study assessed 760 medical students with human dissection experience using an online questionnaire developed from interviews and the Spirituality Orientation Inventory, including questions on dissection experience, spirituality, spiritual perceptions about dissection, and the impact of dissection on spirituality. Descriptive analysis and Chi-squared tests were used to determine proportions and relationships between variables, with statistical significance at p < 0.05. Most students believe in an afterlife (75.1%), the concept of the soul (92.5%), and the human body as a vessel for the soul (91.3%). About half disagree that human dissection is disrespectful, and faith influences life choices for the majority (95.2%). Human dissection experience lowered students' belief in spirits' interaction with the physical world by 5%, increased their respect for the body (76.2%), and increased their self-reflection on mortality (84.4%). Despite the lack of profound mystical experiences (82.5%) resulting from the students' dissection experience, there were significant gender differences in the few reported experiences (p = 0.008). Also, there was a significant increase in students' belief in the human spirit following human dissection (p = 0.019). Dissection experience prompts students to reconsider their beliefs and their views of the human body. Despite retaining beliefs in the afterlife and the soul, students' belief in spirits' interaction with the physical world decreases marginally post-dissection. This study also shows that human dissection is not associated with mystical experiences.

Muslim Consumer Behavior in Consuming Halal Food in Muslim Minority Communities

Consumption is an important factor that drives production and distribution activities. Halal food consumption is increasingly becoming a concern, especially in non-Muslim majority countries. As Indonesia's leading tourism destination, Bali has great potential to contribute to economic growth through MSMEs. Halal food consumption preferences are easier to find in Muslim-majority areas but have become an interesting issue in areas with Muslim minorities, especially in understanding halal consumption choices in these communities. This reflects challenges in the distribution and accessibility of halal products in some areas. This study aims to analyze Muslim consumer preferences for halal food consumption in minority Muslim communities in Bali Province. This research uses an associative quantitative approach. Data were obtained from primary data and secondary data. The sample analyzed was 390 using a questionnaire. The tests carried out include the data stationarity test, lag optimum, model stability, Granger causality, and cointegration. The results showed that: 1) Price is not a significant factor for Muslim consumers in minority communities; halal and spiritual beliefs are prioritized. 2) Taste is an essential factor, where consumers choose halal food that suits local flavors and culture. 3) Trust in halal labeling is crucial, especially in areas with limited information on halal products. 4) Religiosity remains a key driver in halal food consumption, with high levels of religiosity in minority communities in Bali. 5) Subjective norms significantly influence Muslim consumer preferences in consuming halal food 6) Limited accessibility of halal food forces consumers to rely on local communities and halal labels. Based on the results of the analysis conducted, it can be concluded that although Balinese society is generally not dominated by Muslim consumers, these factors remain relevant for the halal food market in Bali, especially for Muslim tourists or local Muslim consumers who are looking for products that are by their beliefs.

Ethical parallels: an exploration of the NASW code of ethics, Wiccan Rede, and the growing influence of Wicca in the United States

ABSTRACT This manuscript presents a comparative analysis of the NASW (National Association of Social Workers) code of ethics and the Wiccan Rede, examining their similarities, differences, and implications for cultural humility in social work practice and religious competency in social work education. Grounded in cultural humility theory, the analysis highlights key ethical principles and values inherent in both frameworks, exploring intersections and potential areas of tension. While both the NASW code of ethics and the Wiccan Rede prioritize principles such as respect for autonomy, nonmaleficence, and social justice, they diverge in their conceptualizations of ethical responsibility and the role of spirituality in ethical decision-making. The implications of these similarities and differences for social work practice are discussed, emphasizing the importance of culturally responsive and inclusive approaches that honor diverse spiritual beliefs and practices. Furthermore, the manuscript underscores the need for increased training in cultural humility and religious competency within social work education, with specific attention to understanding and engaging with Wiccan individuals and communities. By promoting a deeper understanding of ethical principles across diverse cultural and religious perspectives, this manuscript aims to enhance ethical practice and foster more inclusive and respectful environments within the field of social work.