Centrality Of Faith Research Articles

Parents of Children with Disabilities: Strengths and Frailty of Human Faith Journeys

Although studies have been conducted regarding the faith journeys of people with disabilities, little is known of those nurturing and accompanying them, their parents. The faith journeys of parents of children with disabilities are a critical yet underattended source of theological insight. In this qualitative research study, we interview and study the perspective of seven married parents of children with disabilities who actively participate in ministry at their local faith communities or a national arena. While these criteria limit the number of parents caring for children with disability, they gave us greater insight into the challenges and graces received throughout their faith journeys, the role of their immediate family, their faith communities, and the universal Church. Five emerging themes were identified reflecting the rich yet complex strengths and frailty of their faith journeys. This study intends to amplify the stories of parents of children with disabilities becoming key conversation partners. Their hope-in-tension narratives inform and challenge the understanding of Christian anthropology, the centrality of faith, and the vocation of marriage, and in turn lead to concrete pastoral recommendations in three critical dimensions: ecclesiological, catechetical, and ministerial.

Transmission of Faith in Families: The Influence of Religious Ideology.

The family and denominational factors influencing intergenerational religious transmission have been examined in a substantial body of work. Despite research identifying religious ideology as a salient aspect of American religion, however, its role in religious transmission remains unexplored. In this study, I use the National Study of Youth and Religion to test whether children's worship attendance and centrality of faith in young adulthood differ based on whether their parents identify as religiously liberal, moderate, conservative, or none of these. I further test whether the strength of the relationship between parent and child religiosity differs between ideological groups. The primary finding is that religious transmission is stronger among children of religious conservatives than for any other group, while the other groups do not differ significantly from one another. These differences in transmission are largely explained by religious conservative parenting approaches, congregational involvement, and most importantly, more intensive religious socialization.

Conceptualising and addressing mental disorders amongst Muslim communities: Approaches from the Islamic Golden Age.

Although Islam is the world’s second-largest religion, there continues to be misconceptions and an overall lack of awareness regarding the religious and social worlds that make up the global Muslim community. This is particularly concerning when examining notions of mental ill-health, where a lack of cultural awareness, understanding, and sensitivity can impede adequate treatment. As a global religion, Islam is practiced within various cultural milieus, and, given the centrality of faith amongst Muslim communities, a conflation of religion and culture can occur when attempting to understand mental health paradigms. Whilst much of the discourse regarding Muslim mental health centres on cultural formulations, this article discusses how, historically, conceptualisations relating to medicine and mental health were ensconced within the particular medical paradigm of the day. Specifically, it considers the frameworks within which mental health and illness were understood within the medieval Muslim medical tradition and their relevance to contemporary debates in psychology and psychiatry. In sum, this paper seeks to demonstrate that cultural formulations of mental illness, often viewed as “Islamic”, are distinct from historical Islamic approaches to mental health which employed contemporaneous medical discourse and which act as the reference marker for the emergent revivalist Islamic psychology movement seen today.

Abstract C55: Understanding the financial consequences of cancer: A qualitative study of racially and geographically diverse survivors

Abstract Background: Cancer survivors commonly face serious financial hardships that can impact their physical and financial health. African-American survivors, who are at greater risk of experiencing financial hardship than whites, and survivors in rural areas are often under-represented in this research, and ways in which financial hardship might differ by race and geography are not well understood. The purpose of this study is to gain a deeper understanding of the experiences of financial hardship of racially and geographically diverse cancer survivors using qualitative research methods. Study Design: We conducted a total of 7 focus groups, 5 in Detroit (2 among white and 3 among African-American survivors) and 2 among white survivors in rural communities in Michigan's Lower Peninsula. Detroit survivors were recruited from participants in the Cancer Survivorship in Metropolitan Detroit cohort study and included white and African-American adults diagnosed with breast, colorectal, lung, or prostate cancer since January 1, 2013. Rural survivors were recruited from community hospitals using the same criteria with regard to cancer site and dates of diagnosis. Each group included 3-6 survivors for a total of 32 participants across all groups. A semistructured discussion guide was developed based on a review of the literature related to financial hardship among cancer survivors. Topics included the types of financial costs experienced, strategies used to address those costs, the care-related and emotional impact of those costs, and the impact of those costs on future financial health and decision-making. All focus groups were audio- and video-recorded and verbatim transcripts were created from those recordings. Coding was conducted by 3 members of the study team. At least 2 individuals coded each transcript. Inter-rater reliability was tested and found to be satisfactory (Cohen's kappa = 0.70 for both LM and TF relative to TH). Coding and inter-rater reliability testing was conducted using Dedoose. Results: Overall, 6 main themes emerged related to the financial consequences of cancer: care-related costs, access to/paying for care, practical considerations, social support, knowledge and advocacy, and survivors' outlook. Participants in each group emphasized the impact of care-related costs, of insurance in paying for care, and the lack of knowledge of what their costs would be until bills began arriving after treatment. The importance of both individual and institutional social support in navigating the financial impact of cancer was emphasized, and several participants also discussed having to balance their care with caregiving responsibilities for others (e.g., disabled adult children) and the further financial and emotional toll that their treatment presented to their families. Although each group discussed each of the main themes, within those themes, survivors in the African-American focus groups further emphasized difficulty accessing timely and appropriate care due to cost and insurance coverage issues, difficulty in maintaining employment and the subsequent effects on their financial situation, and the centrality of faith and their relationship with God in their approach to handling financial stresses related to cancer. Rural survivors particularly emphasized the importance of logistical considerations with regard to traveling to and from treatment appointments and the impact of both monetary and time costs on their treatment decisions. Conclusions: Although several themes were consistent among survivors from diverse backgrounds and life experiences, important differences in the financial consequences of cancer were observed by both race and geography. These findings can inform both future research and efforts to improve financial hardship after cancer for diverse survivor populations. Citation Format: Theresa A. Hastert, Lorna M. Mabunda, Lisa Berry-Bobovski, Tanina Foster, Susan Eggly. Understanding the financial consequences of cancer: A qualitative study of racially and geographically diverse survivors [abstract]. In: Proceedings of the Tenth AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2017 Sep 25-28; Atlanta, GA. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2018;27(7 Suppl):Abstract nr C55.

On Being a Muslim Teacher in England

This article charts a new area in Muslim educational thought by providing insights into perspectives held by Muslim primary state-school teachers in England regarding teachers and teaching. It attempts to explore themes, in the context of education, related to the evolving relationship between faith and professionalism. Drawing on data from research conducted using a life-history approach to discover the experiences of these teachers, it examines the dynamics of teacher identity and the role of faith in schooling. The findings indicate that faith is important to these teachers in relation to their work, although fundamental distinctions exist about its role. “Ideal teachers” are conceptualized in terms of the religion and teaching. From a teacher’s perspective, their narratives give the perception that from various standpoints, Muhammad (ṢAAS) is considered as an ideal teacher and a model. Their interpretation of the meaning of being a Muslim teacher reflects a heterogeneous understanding, and it affects some of their thinking in the classroom. The article concludes, cautiously, that for these Muslim teachers, while the centrality of faith is significant in their lives, there does not appear to be a necessary transference of being a Muslim and having a faith position into being a teacher. Apparently, their foremost concern is teaching, and successful teaching is achieved by maintaining their integrity and that of the children they teach. Some teachers among them are able to meet their faith requirements through the guidelines provided by their faith. Guidelines from faith perspectives need to be understood by school leaders in order to assist teachers from all communities to be comfortable with their faith in a school environment.

On Being a Muslim Teacher in England

This article charts a new area in Muslim educational thought by providing insights into perspectives held by Muslim primary state-school teachers in England regarding teachers and teaching. It attempts to explore themes, in the context of education, related to the evolving relationship between faith and professionalism. Drawing on data from research conducted using a life-history approach to discover the experiences of these teachers, it examines the dynamics of teacher identity and the role of faith in schooling. The findings indicate that faith is important to these teachers in relation to their work, although fundamental distinctions exist about its role. “Ideal teachers” are conceptualized in terms of the religion and teaching. From a teacher’s perspective, their narratives give the perception that from various standpoints, Muhammad (ṢAAS) is considered as an ideal teacher and a model. Their interpretation of the meaning of being a Muslim teacher reflects a heterogeneous understanding, and it affects some of their thinking in the classroom. The article concludes, cautiously, that for these Muslim teachers, while the centrality of faith is significant in their lives, there does not appear to be a necessary transference of being a Muslim and having a faith position into being a teacher. Apparently, their foremost concern is teaching, and successful teaching is achieved by maintaining their integrity and that of the children they teach. Some teachers among them are able to meet their faith requirements through the guidelines provided by their faith. Guidelines from faith perspectives need to be understood by school leaders in order to assist teachers from all communities to be comfortable with their faith in a school environment.

Restoring Hope: Decent Care in the midst of HIV/AIDS by Editors: Ted Karpf, Todd Ferguson, Robin Swift, Jeffrey V. Lazarus

Restoring Hope is arrestingly different from other books on HIV. The 20 diverse contributions are radical and distinctive, spiritual and humanitarian, practical and intelligent. While embracing a wide range of approaches, the ideas distil a remarkably unified purpose of approach and action. Two assumptions underlie this book. The first is that faith-based entities are key providers of healthcare in most countries where HIV is prevalent. The second is that faith itself is intimately woven into the lives and lifestyles of most people living with HIV in developing countries. Several themes are reiterated through this intriguing library of essays. The first is found within the title itself. Decent care is profound, simple and comprehensive. Its profundity is brilliantly explored in the foreword. Karpf describes decent care as an approach that is holistic and inclusive: where individuals are afforded dignity and destigmatized space to take control of their own destinies. Its simplicity is described by d'Adesky: ‘We must imagine ourselves as a person living with HIV and then consider what care and health-related services we would need, expect and want.’ Its comprehensiveness is described by Mombo. Decent care includes physical, preventative, therapeutic, economic, emotional and spiritual aspects as a ‘care continuum’. The second theme is the centrality of faith and spirituality. Two key ingredients common to all faiths are listed by Dossey as compassion and empathy – the latter defined as ‘to understand and to enter into another's feelings’. Panichpant-Michelsen states: ‘[Buddhist] practice can replace the feelings of being a victim with becoming a victor.’ Elzenari reminds us that Mohammed talks specifically about visiting patients to identify with them and care for them. Agnivesh quotes Gandhi's favourite bhajan (hymn) stating that a devotee must first understand pain before being able to ‘do the good’. Ackermann speaks of Jesus sweeping away stigma and exclusion as he lights the way to all who follow. The third theme is the concept of agency. Crain and Tashima describe how power must shift from the provider to the person living with HIV. They describe agency in terms of the ‘Centrality of the Affected Person’. Agency is distinct from empowerment, which implies power derived from others. Rather it is the right and dignity inherent to anyone in a position of vulnerability to own their individual response. In the midst of such ideas and concepts, Mendieta plunges us into reality through his evocation of urban poverty where HIV proliferates. The slums –‘the megalopoles of the developing world are cities of young people waiting for a future that will never arrive, where many enter the underworld of militias, drug trafficking, gang warfare and sex work’. Decent care demands urgent and intelligent grounding in this complex matrix. In reading these contributions I expected to find my eyes glazed by repetition and over-conceptualization. I was spectacularly wrong. Each contribution is valuable and distinctive. This is a book for visionaries, for realists, for strategists and for carers. It enlarges our humanity; it shines light on the value of faith. It challenges us to promote Decent Care as the unifying and essential ingredient we should all practice and should all wish for in any chronic or stigmatized condition, whether HIV infection, disability, tuberculosis or mental illness. Whatever your starting point, read this book and allow it to change your perceptions and your practice.

End of life customs among immigrants from Eritrea.

Eritrean immigrants bring expectations and resources to meet the challenge of illness and death. This study, undertaken in cooperation with the Cross Cultural Health Care Program of Seattle, sought to learn about both the expectations and the resources. A literature search demonstrated that although Eritreans have much in common with Ethiopians, they must be seen as a separate people. Open-ended interviews were conducted with 2 Eritrean immigrants. Resulting tape transcriptions were studied to identify themes and values. Values included the importance of respect, the centrality of faith and of family, the use of herbs and home remedies, and the importance of visiting. Implications for health care within institutional and community settings were derived from these values with the help of Madeleine Leininger's culture care theory.

The Centrality of Faith in Fathers' Role Construction: The Faithful Father and the Axis Mundi Paradigm

This qualitative study, through a series of structured, open-ended interviews with four religious fathers, examines the relationship between centrality of faith and fathering role construction. The data is viewed in the context of Mircea Eliade's (19S9) Axis Mundi paradigm. Using grounded theory analysis, the study finds these men have three major interdependent ideals in their fathering roles: the perfect love of God, generativity of faith, and the spiritual authority of the servant. These ideals are defined by the meaning-generating Axis Mundi, the fixed point by which all other points are defined. The data support the concept that a religious person will attempt to conform behavior and attitudes to the values prescribed by the Axis Mundi. Because faith is the central, defining attribute of these men's identities, it serves as the standard by which all roles and behaviors are evaluated. The view facilitates objectivity in the discussion of faith and has implications for further examination of a wide variety of faiths and their corresponding moral systems. This study's findings have applications for intervention programs including, but not limited to, those dealing with father involvement.