Dominant Religion Research Articles

Practice of breast self-examination and associated factors among female students of College of Health Technology, Aba, Abia State, Nigeria

Background: Breast cancer (BC) is a type of malignant tumor that starts in the cells of the breast and commonly occurs in women, particularly in low and middle-income countries. It has been described as the most commonly diagnosed cancer in women and the leading cause of cancer death globally. It demands immediate action to prevent and detect BC early through the different screening methods. To facilitate early detection of BC, practice on the screening methods is essential. Objective: To assess practice of breast self-examination and associated factors among female students of college of Health Technology, Aba, Abia State, Nigeria. Materials and methods: A descriptive-cross sectional study was conducted among female students of college of health technology Aba. Abia state. A semi-structured questionnaire was used to obtain data from the female students which were entered into SPSS version 26 for analysis. Binary logistic regression analyses were performed to identify variables having a significant association with students’ knowledge. Results: The mean age of the respondents is 23±3.461, 398 (93.3%) students participated in the study with a non-responsive rate of 6.7%. Majority of the study participants 279 (70.1%) were in the 18-23 year-age group and 350 (87.9%) were single. The dominant tribe and religion were Igbo 380 (95.5%) and Christianity 387 (97.2%) respectively, 44 (11.1%) of them have children. One hundred and thirty-five (33.9%) had poor practice. Students’ aged ≤ 23 years (AOR; 5.210 p = 0.002), students’ husband educational level (AOR: 4.223, P=0.03), family history of breast cancer (AOR: 5.309, P=0.001) were statistically associated with students’ practice of BSE. Conclusion: Respondents had low level of practice of Breast self-examination. Husband’s educational level, marital status, family history of breast cancer age and were predators to knowledge of BSE.

Knowledge of breast self-examination among female students of College of Health Technology, Aba, Abia State, Nigeria

Background: The female breast is an important organ of lactation consisting of network of ducts and lobules. Breast disorders can be malignant or benign. Prevention remains a fundamental strategy in the control of breast cancer. Therefore, screening and early detection play important roles in the treatment and prognosis of breast cancer. The knowledge and health-seeking behaviour for breast cancer management are low in Africa, such that majority of the affected patients present late to the hospital when little or nothing can be done in terms of treatment. Objective: To determine the knowledge of breast self-examination (BSE) among female students at College of Health Technology Aba Abia, State, Nigeria. Materials and methods: A descriptive-cross sectional study was conducted among female students of college of health technology Aba. Abia state. A semi-structured questionnaire was used to obtain data from the female students which were entered into SPSS version 26 for analysis. Binary logistic regression analyses were performed to identify variables having a significant association with students’ knowledge. Results: The mean age of the respondents is 23±3.461, 398 (93.3%) students participated in the study with a non-responsive rate of 6.7%. Majority of the study participants 279 (70.1%) were in the 18-23 year-age group and 350 (87.9%) were single. The dominant tribe and religion were Igbo 380 (95.5%) and Christianity 387 (97.2%) respectively, 44 (11.1%) of them have children. Social media was a major source of information. Two hundred and seventy-four (68.4%) had good knowledge. Students who were unmarried (AOR; 3.223, p =0.03), Christian students (2.309, p = 0.002), students aged ≤ 23 years (AOR; 3.415 p = 0.004) were statistically associated with students knowledgeable of BSE. Conclusion: Respondents had high level of knowledge of Breast self-examination. Marriage, age and Christianity were predators to knowledge of BSE.

Catholicism as Environmental Protest in Rudolfo Anaya’s Bless Me, Ultima and Ana Castillo’s So Far from God

Abstract The geographical region of the US Southwest now known as New Mexico has been colonized by successive waves of invaders. First, the Spanish arrived carrying with them a militant Catholicism that sought to uproot and replace Native spiritualities. Next, the newly independent Mexican government also used Catholicism as a tool of colonization to counter the threat of Native uprisings and Anglo-American encroachment. Finally, following the Treaty of Guadalupe-Hidalgo in 1848, New Mexico was overrun by Anglo settlers as US policies uprooted Spanish and Mexican landowners from their inherited land grants. While Catholicism remained the dominant religion among the mestiza/o population, Native spiritualities were also able to subvert and influence the direction that this now-distinctive New Mexican Catholicism would take. While scholars have read the decolonial and environmental justice themes at work in these Native spiritualities in both Rudolfo Anaya’s Bless Me, Ultima (1972) and Ana Castillo’s So Far from God (1993), I argue that the Catholic faith of the characters in these novels also plays an important role despite the religion’s use as a tool of colonization in the past. Different from the hybridization process used by the Roman Catholic church to erase/subsume indigenous spiritualities, the iterations of Catholicism in these novels seek a more subtle subversion of the faith’s colonial history. By recognizing the function of guilt within the Catholic church to control behavior, these novels throw this guilt back on the colonizer by redefining the Catholic terminology of sin as harm against people of color and the earth.

Anxiety and coping during COVID-19. Investigation of anxiety management types in a German and Polish sample.

The study aimed to assess the differences in anxiety management types between German and Polish samples. The research was conducted in the context of health-related variables and anxiety management types during the period of March to April 2020. The research project was approved by the Ethical Committee at the Institute of Psychology at the University of Gdansk, Poland. German Sample: Consisted of 323 subjects with an average age of 46 years. 73% were females, and 26% were males. Polish Sample: Included 100 subjects with an average age of 42 years. 73% were females, and 27% were males. The study collected data on various health-related variables and anxiety management types using specific measurement procedures. There were significant differences in the frequency distribution of anxiety management types between the Polish and German samples (p < .001). In the Polish sample, 60% showed negative anxiety management types (Sensitizer, Repressor, Highly anxious), compared to the German sample with 52%. 40% of the Polish and 48% of the German sample showed positive expressions. There were stronger significant differences in both samples regarding health-related variables, with the Polish sample being at a disadvantage. The study provides a comprehensive insight into the anxiety management types between German and Polish samples, revealing distinct differences in their responses. The Polish sample exhibited a higher prevalence of negative anxiety management types compared to the German sample. These disparities can be attributed to a myriad of factors, including historical traumas, transgenerational experiences, and the influence of dominant religions in each country. The findings underscore the importance of considering cultural, historical, and religious contexts when assessing and addressing mental health and coping mechanisms across different populations. Further research with larger samples and diverse groups could offer a more nuanced understanding of these patterns and their underlying causes.

The ideal Muslim: Interpreting construction of new self standards in @ukhtiakhiantiselfie Instagram account

Media as a medium of construing discourse, for example a dominant figure religion. In Islam the ideal muslim shown by the media that has a role as a medium for forming new ideologies in religious aspects. This research aims to explore the ideal Muslim discourse on the Instagram social media account @ukhtiakhiantiselfie. This research uses a qualitative method with content analysis in the form of Norman Fairclough's critical discourse analysis and focuses on the level of text presented in the content on the Instagram social media account @ukhtiakhiantiselfie. To find out the extent of the truth of the research, the author uses data validity techniques in the form of triangulation of data sources. Meanwhile, data analysis techniques consist of data selection, interpretation and interpretation of the text, data presentation and discussion, to draw conclusions. The results of this study indicate that the ideology constructed in the Instagram account @ukhtiakhiantiselfie is in the form of a ban on uploading photos to social media for men (muslimin) and women (muslimah). In addition, there is an ideal Muslim standard for Muslims, namely individuals who do not upload photos of themselves, achievements, possessions, and others to the public via social media. Meanwhile, the discourse that is presented refers to the ideal Muslim character according to Hamka in the form of istiqomah, namely showing firm actions towards the establishment and carrying out the commands of Allah SWT and avoiding His prohibitions. The results of this research show that the ideology constructed in the Instagram account @ukhtiakhiantiselfie is a prohibition on uploading photos to social media for men (Muslims) and women (Muslimah). Apart from that, there is an ideal Muslim standard for Muslims, namely individuals who do not upload photos of themselves, their achievements, possessions and so on to the public via social media. Meanwhile, the discourse presented refers to the ideal Muslim characteristic according to Hamka in the form of istiqomah, namely showing firm actions towards standing and carrying out the commands of Allah SWT and staying away from His prohibitions. The results of this research show that the ideology constructed in the Instagram account @ukhtiakhiantiselfie is a prohibition on uploading photos to social media for men (Muslims) and women (Muslimah). Apart from that, there is an ideal Muslim standard for Muslims, namely individuals who do not upload photos of themselves, their achievements, possessions and so on to the public via social media. Meanwhile, the discourse presented refers to the ideal Muslim characteristic according to Hamka in the form of istiqomah, namely showing firm actions towards standing and carrying out the commands of Allah SWT and staying away from His prohibitions.

Jakobińska wolność opresyjna

The advice of oppressive freedom in Western culture dates back to ancient times, including those principles of democracy that were implemented in Greek city-states. It changed forms of expression together with Christianity gaining the position of the dominant religion. However, this Christianization over the centuries encountered such unbelievers or infidels who were not willing to subscribe to the Christian conviction that surrendering to the slavery of God and the Church representing Him on earth is the best way to free oneself from various sins. In the 16th and 17th centuries, attempts were made to justify oppressive freedom with earthly needs. In the eighteenth century, however, such social forces came to the fore, which, regardless of the existing beliefs, implemented its form, which in the final phase was primarily terror. It was Jacobin oppressive freedom. Later, various political forces in Western Europe distanced themselves from it, but in Eastern Europe they added their card to it under the title – communist terror.

Optimalisasi Penguatan Agama Melalui Regenerasi Dan Kader Di Desa Tewang Kadamba

Tewang Kadamba Village is a village located in Katingan Regency, Central Kalimantan Province. In this village, there are various ethnic groups and the dominant language is the Dayak Kaharingan and there are also three religions namely Hinduism, Islam and Christianity where the dominant religion is Islam and Hindu Kaharingan. Seen from a religious perspective, even though there are differences they still maintain, appreciate, respect, and tolerate these differences. There is one problem or problem regarding religious knowledge and enthusiasm for worship in Tewang Kadamba Village. In this regard, the purpose of this study is to find out and describe religious understanding and how people acquire religious knowledge and strengthen religion through regeneration and cadres. The method used is PAR. The results of community service are good understanding of religion and ways to acquire religious knowledge through school education and activities in places of worship. Then related to strengthening religion through regeneration and cadres is a good idea for empowering the people of Tewang Kadamba Village.

Religion and the financing of corporate investment around the world

Religion stands as a significant social institution, impacting corporate decisions both directly through the values and traits of individuals and indirectly by shaping the broader business environment. This study employs two complementary measures of religious impact, religiosity and religious diversity, to investigate how religion affects the financing of both short-term working capital and long-term fixed capital investments across 139 developing countries from 2006 to 2019. The findings reveal that both measures of religious impact wield a positive influence on corporate investment financing. Additional analysis uncovers a non-linear correlation that varies based on factors such as the dominant religion within a country, the size of the firm, and the industry it operates in. Furthermore, this relationship is contingent upon the nature of the financing, whether for fixed or working capital. Notably, the effect of religion on working capital financing is more pronounced in low-income countries, while its impact on fixed capital financing is influenced by factors like the sample size, estimation model, and controlling variables. Macroeconomic, institutional, and social conditions play a role in tempering the influence of religion. Grasping the nuances of religious impact and catering to religious preferences holds substantial significance for shaping eco-friendly financial policies that could play a pivotal role in boosting the supply of much-needed sustainable finance on a global scale.

Hambatan Keterwakilan Politik Perempuan Di Indonesia

This study identifies the factors that prevent women in Indonesia from achieving elected office in the provincial level in Indonesia. The results showed that lack of access to financial resources, internal party politics, and women's marital status can be barriers to women achieving elected office. However, access to social and political networks that provide women with key resources, belonging to the dominant religion in your region, and age lead women to greater political success. These findings are based on the interpretation of statistical correlations and content analysis results from in-depth interviews and focus group discussions. The aim of this research is to provide evidence-based findings and recommendations, which can be used to increase the electability of women political candidates in elections.

Indonesian Legal Compliance with International Human Rights Law on Female Genital Mutilation

The absence of a law that strictly prohibits female genital mutilation in Indonesia has increased the number of women and girls victimized by this practice. While some communities may justify female genital mutilation as a religious practice, there is no religious justification for this, and neither is Islam, the dominant religion in Indonesia. The United Nations has defined female genital mutilation as a harmful practice that can cause physical and psychological harm to women and girls. Moreover, it is also closely linked with violations of the right to freedom of religion or belief. This qualitative research uses a normative approach by analyzing Indonesian laws related to female genital mutilation and its compatibility with international human rights legal obligations. This research describes Indonesia's role in preventing, addressing, and protecting women and girls who have undergone female genital mutilation. The results show that Indonesian laws on female genital mutilation do not comply with international human rights laws, which prohibit all types of female genital mutilation practices. This research suggests that the Indonesian government should take all measures to eliminate the practice of female genital mutilation through legal action, creating binding and gender-perspective regulations and policies. Eliminating female genital mutilation will contribute to achieving gender equality and women's empowerment in Indonesia, as the country's commitment to the Sustainable Development Goals.

Enhancing Awareness of the Needs of Muslim Visitors among New Zealand Tourism Operators

Summary Muslim visitor-friendly tourism has become one of the fastest growing sectors of the industry. New Zealand, a country whose tourism industry is a central pillar of the national economy, has witnessed an increase in visitors from countries where Islam is the dominant religion in recent years, the COVID-19 pandemic notwithstanding. The country also has a small but significant Muslim population. It is against this background that this case study aims to enhance awareness of the faith-based needs of Muslim visitors and the steps that can be taken by tourism operators to meet these. Although the case is situated in New Zealand, it has implications beyond these borders. It explores both Muslim visitors’ and tourism operators’ perspectives, including through video material. The case highlights the importance of satisfying traveller needs in a culturally sensitive way. The end goal of this case study is to recognize the morality of doing the right thing and the business imperatives related to this. Information © The Authors 2023

A Study on Life Cycle Rituals of Kisan Tribe in Odisha

The Kisan Adivasi constitutes a single among the 62 tribes recognized in Odisha. The Kisans do better than the other ethnic groups in comparison. In Odisha's western region, they are primarily found in Sundergarh, Jharsuguda, Sambalpur, and Deogarh, among others as well, belong to the various regions of Orissa where a large number of people live in Bargarh, Balangir, Kalahandi, Keonjhar, Jaipur, and Boud are further districts wherever it is located. Cultivator is the meaning of the word "Kisan." The name "Kisan" was given to him since this group of people has a long history of cultivation. These individuals had a variety of local designations and were found all throughout the entire globe.Kola and Morva can be identified by their given names in the Kuchinda block of the Sambalpur district, just as Kuda, Kor, and Mirdha are located within the Sundergarh district. Kisans, unlike other ethnic groups, speak a particular language. Comparable to indigenous languages of many different kinds of mankind, they interact in Kurukh, Odia, and Sambalpuri in as well as Kisan. Hinduism is recognised as the dominant religion among the Kisans. In spite of this, a large number of Kisan tribe people have converted to Christianity from Hinduism. In addition to older people, they love nature. Together with them and Budhabandha, Ganasir, Baghiya, Gosain, Veemdevata as their village deity, Samalai Mahaprabhu is praised as the house deity while the place where cows and other animals graze. This worship is referred to as guhalpuja. Born into a Kisan family, they speak in Kisan, because Kunhan, while they must adhere to a number of social laws between the time they are born until the day they pass away. The purpose of this paper is to present the Kisan tribe's life cycle rituals in the Indian state of Odisha. The authors of this article used information gathered from primary and secondary sources when writing it.

Dominant Religion, Radical Right-Wing, and Social Trust: An Empirical Investigation

Dominant Religion, Radical Right-Wing, and Social Trust: An Empirical Investigation

Under God, indivisible? Religious salience and interstate territorial conflict

How and under what conditions do religious factors explain the militarization of interstate territorial disputes? We argue that inconclusive findings in previous studies stem from inadequate consideration of the interaction between challenger state religiosity and the domestic constituencies actually invested in religiously salient territorial claims. To address this gap, this article differentiates between secular regimes, which provide minimal support to their state’s dominant religion and religious regimes, which strongly support their dominant religion. It also considers narrowly salient coreligionist populations, which appeal almost exclusively to religious audiences, versus broadly salient contested sacred sites, which appeal to much broader constituencies. We argue that the interaction between these two factors produces very different patterns of interstate conflict behavior. Secular regimes avoid escalation over narrowly salient religious claims because they do not depend upon religious constituents for support. However, they lack the necessary religious legitimacy to manage outbidding challenges that frequently arise over more broadly salient claims. Religious regimes, by contrast, enjoy high domestic religious legitimacy, enabling more peaceful engagement with broadly salient religious claims. Yet their political dependence upon religious constituencies incentivizes conflict when disputes involve narrowly salient religious claims. We test these propositions utilizing original data on the religious salience of interstate territorial disputes in the post-Cold War era, from 1990 to 2010. Analyses, using both dichotomous and continuous measures of regime religiosity, confirm these inferences and contribute to highly nuanced understandings of how state-religion policy and religious salience interact to influence patterns of interstate violence.

Realitas Sosial Perempuan Bercadar : Penolakan Dan Penerimaan di Masyarakat Sumbersari Kabupaten Jember

Each religion has its own symbols and uniqueness. Islam is the dominant religion in Indonesia. Islamic women are usually symbolized by the hijab and long clothes. Not infrequently there are also Muslim women who wear the veil. The veil is a face covering for Muslim women that covers all parts of the face except for the eye area, which is combined with a hijab and long clothes which are usually dominated by dark colors. But in Indonesia itself, women who wear the veil reap many pros and cons. This research was conducted to find out how the interactions that occur between women who wear the veil and the surrounding community. This study uses a type of qualitative research with an ethnographic approach. Qualitative research helps researchers to obtain an answer to a symptom, fact or reality that is being faced and to be able to understand a problem that is being studied. Ethnography is the study of culturally shared groups involving the core values and beliefs of their members. The subjects of this study were students studying at several campuses in Jember Regency. The results showed that the motivation of the informants in wearing the veil was as a form of obedience to religion and also to protect and avoid bad things. Several informants stated that they experienced some difficulties in interacting with the surrounding community when they wore the veil. Not infrequently they also receive negative stigma from society. So this is also a big challenge for veiled women in Indonesia, especially in the area around Jember Regency.

Perspectives on gender mainstreaming in international cooperation in STI: A comparative study

Gender equality is the fifth Sustainable Development Goals (SDGs) goal. However, there are still global gaps to be addressed for leveraging science, technology, and innovation (STI) for achieving this goal. Countries and governments at all levels need to effectively utilize STI to help mobilize the global community to assist in gender mainstreaming. &#x0D; International cooperation encompasses a great diversity of countries, regions, dominant religions, and cultures in broad terms – and this is undoubtedly a relevant hinderance to a gender equality narrative. Even within most homogeneous areas, such as the European countries, different levels of awareness on gender issues still prevail, impacting the practical relevance of the problem. Many gender-related projects, actions, and policies aim to counteract this. However, there is no clear guidance on what is expected from the institutions about addressing gender equality to mainstream gender into international dialogues. Therefore, gender equality runs the risk of remaining a “good intention”. In addition, there is little explicit data on the gender dimension in international agreements.&#x0D; The design for this study includes qualitative and quantitative data collected in the EU Horizon 2020 Gender STI. The framework is developed based on three main data sources collected from semi-structured interviews, an online survey, and a mapping exercise on gender equality in STI agreements in different regions worldwide. These sources, collected from more than 60 countries worldwide, allow data triangulation to validate the qualitative insights related to gender mainstreaming in STI. &#x0D; This paper offers critical insights on gender mainstreaming in international dialogues, which are becoming an essential instrument of change if cultural differences are considered. The institutional profile and professional culture are relevant to define each gender balance action's range and foster data production on the subject. Moreover, recent requirements in European funding instruments, such as Horizon Europe, have a broad impact on the international cooperation landscape, inducing a general institutional change and a reverse cultural bias.

Role of Spirituality in the Mental Health

The paper strives to elucidate the complex yet intimate relation between spirituality and mental health from contemporary perspectives. The diverse and constantly evolving views that spiritualists and mental health professionals have held toward each other over last century are discussed with special accent on the transpersonal spiritual framework within psychology. The role of spirituality in promoting mental health and alleviating mental illness is highlighted. The paper is concluded with an increasing need to integrate spirituality within the mental health field albeit there are several impediments in achieving the same, which need to be worked through circumspectly. Even though spirituality is different from religion it is often confused with the same. In fact, the historical negativism toward spirituality emanated from it being considered synonymous with religion. To put it succinctly, a person may be both religious and spiritual, or he may be religious and not spiritual, or he may be spiritual but not religious. Spirituality is more concerned with direct experience of latent higher consciousness within oneself, i.e., the internal space, whereas religion is an institutionalized set of beliefs, practices, and guidelines that an individual adopts and follows. Many spiritual movements arose as a rebellion against dominant religions of their times, for instance Buddhism and Jainism from Hinduism, Sufism as a critique against orthodox Islam. Historically, every religion has had its basis in direct spiritual experience of a spiritual master and only later after his teachings were consolidated and formulated in the form of a doctrine that people started following.

Conquest to Conversion

North Africa (west of Egypt) is a compelling locale to explore how and when a Muslim minority became the Muslim majority. Previous scholarly approaches to medieval religious change rely almost exclusively on much later written sources, and as a result, little is understood about the religious landscape in which believers operated in. This article examines critically the material evidence for mosque construction and church abandonment and proposes certain tipping points in the process by which Islam become the dominant religion. While mosque construction reveals more about state and elite religious investment than the believers who may have used them, other forms of evidence, including funerary evidence, dietary practices and inscribed material culture, occasionally give us an intimate glimpse into the practices of simple believers. The evidence shows that the chronology of religious change differs between those regions under Byzantine rule (eastern Algeria, Tunisia, coastal Libya), and those ruled by Berber chiefdoms in late antiquity. Much of the latter converted in the 8th century, whereas the late 9th century marks the mass conversion of town dwellers from the Byzantine core and a first period of crisis for Christianity. This early conversion was an important factor in the collapse of the caliphate in North Africa and the emergence of successor states that used Islam as the main idiom through which to establish and legitimize their right to rule.

Analysing a Vernacular Literature- Padmavati: History or Fiction

Vernacular literature has a lot of potential in historical reconstruction of past. Padmavati, written by sufi saint Malik Muhammad Jayasi, is one relevant source in this regard. It has element of both masnavi (romantic poem) and epic. Cultural assimilation and intermingled ideologies across two dominant religion of the time can be seen. Medieval ages in India was a site of constant changes, proliferation and culture flowing through recitation of texts.The paper deals with the potential a Vernacular source can have in understanding past.

A Public Health, Whole-of-Government Approach to National Suicide Prevention Strategies

A Public Health, Whole-of-Government Approach to National Suicide Prevention Strategies