Acceptance of a newly introduced COVID-19 vaccine among pregnant women and their decision influencers: a qualitative study in The Gambia.

This study explores the evolving relationship between religion, governance, and digital communication in Indonesia, focusing on how public trust is constructed within a complex and pluralistic religious landscape. Drawing on Public Trust Theory as the primary analytical lens, the research investigates how perceptions of government fairness, procedural legitimacy, transparency, and representational inclusivity influence citizens’ trust in state institutions, particularly regarding religious policy. Through a mixed-methods design combining quantitative survey data with qualitative narrative responses, the study examines Indonesians’ evaluations of the state’s role in managing religious affairs and the broader impact of digital media on shaping public perceptions. Findings suggest that fairness and consistency in governance remain the most significant determinants of trust, while social media functions as both an informative bridge and a disruptive force, capable of amplifying inclusivity as well as polarization. The study contributes to interdisciplinary discussions on religious pluralism, political legitimacy, and communication practices, offering insights for policymakers, religious leaders, and communication strategists seeking to strengthen institutional transparency, inclusivity, and trust in Indonesia’s diverse socio-political environment.

Key players and determinants improving human papillomavirus vaccination coverage in Cameroon: a cross-sectional nationwide health workers survey.

Challenges to malaria vaccine availability and successful implementation of malaria vaccine program in Africa.

ABSTRACT Background Religious leaders have been involved in health promotion campaigns for many years across West Africa, such as their engagement in the HIV/AIDS pandemic response. This involvement in public health campaigns has indicated varied results in the past and therefore a critical approach is required when engaging them in the outbreak response. Little is known about religious leaders’ perceptions of their role in communicating Ebola risks during the 2014–2016 outbreak in Sierra Leone. Objectives To better understand religious leader’s perceptions of their roles communicating risk during the Ebola outbreak in Sierra Leone. Methods In this qualitative study, 10 semi-structured interviews were conducted with religious leaders in Freetown, Sierra Leone. Five Christian and Islamic leaders were recruited from multiple national religious organizations including male and female leaders. Data were analysed using thematic analysis. Results Three themes were developed from the data that illustrated the different strategies religious leaders used when establishing public confidence in their role communicating risk and the messages they communicated during the outbreak. Religious leaders described how they established themselves as non-political actors in the outbreak response. Religious leaders both adapted pre-existing roles, including offering community support during crises, and assumed new responsibilities, such as fostering interreligious collaboration to develop Ebola-specific risk communication strategies. Conclusions Religious leaders were pragmatic in their approach to risk communication, leveraging political distrust and collaborating with other actors to strengthen their position. Interreligious unity and scripturally supported messaging helped to establish confidence in the public health emergency response.

Abstract This study examines how the public perceives the role of Islamic education in fostering peace and social cohesion in post-conflict Afghanistan. Data were gathered through semi-structured interviews with five carefully chosen participants, comprising educators, community leaders, and civil society representatives, utilizing a qualitative approach. Thematic analysis was conducted on the responses to uncover significant values and issues of Islamic teachings and their relevance in Afghan society. Our results show that Islamic education is fundamentally seen as moral education (that is, education that helps participants suppress violence, choose cooperation, and behave properly), based on Qur'anic principles of sulh (peace), ukhuwwah (brotherhood), and adl (justice). Participants articulated the significance of having religious leaders and educators who will provide direction for their communities. Participants evidenced alarm that religious education piece could be utilized for political exploitation and extremism. The results suggest that Islamic education could serve as an important tool to enhance the notion of peace and national unity, provided it is implemented inclusively and without ideological influences. The results provide useful guidance to educators, policy and decision makers, and religious organizations in their efforts to transform Islamic education to foster a more peaceful Afghan society.

This study examines how patriarchal authority is linguistically constructed and contested across media coverage and courtroom registers in sexual violence cases. Using Critical Discourse Analysis (CDA) and Halliday’s transitivity framework, the researcher analyses 784 clauses from 25 online news articles and one courtroom case adjudicated at the Praya District Court in West Nusa Tenggara, Indonesia. News reports were selected through purposive sampling, focusing on cases where perpetrators were socially significant figures such as father, lecture, and religious leader. AntConc software generated frequency and concordance lists, which were qualitatively coded in ATLAS.ti to identity patterns of agency, responsibility, and identity representation. Findings reveal that media discourse is dominated by material processes (70%), foregrounding acts of abuse and institutional responses, while relational processes assign social roles that frame cases within patriarchal and hierarchies. Courtroom discourse is characterized by relational, verbal, and mental processes, where defendant deploy relational clauses and conditional threats to normalize coercion, mask abuse as paternal care, and silence resistance. This study introduces the concept of discursive paternalism to explain how paternal identity functions as a linguistic resource that reframes coercion as moral duty. By connecting media framing and courtroom registers, the analysis demonstrates that justice is discursively produced across interconnected arena, with media narratives priming societal expectations and courtroom language either reinforcing or challenging them

ABSTRACT Background In 2014, the Zambian government introduced the Comprehensive Sexuality Education (CSE) framework, decentralising its implementation from the national to the provincial administration. The provincial structures of the Ministries of Health and Education play an important role in providing technical, policy direction and coordination support. However, little research has focused on the role of CSE collaboration at the provincial level. Objectives This study sought to explore multisectoral collaboration dynamics influencing the implementation of the CSE framework at the provincial level in Zambia. Methods This qualitative study involved 29 interviews with diverse stakeholders at the provincial level such as government departments (health, education, etc.), private sector, religious and traditional leaders involved in CSE implementation. We used reflexive thematic analysis, guided by an integrative collaborative governance framework. Results The findings were grouped under collaboration dynamics domains: principled engagement, shared motivation, and capacity for joint action. Barriers to principled engagement included provincial structures and their mandate, exclusion or sidelining of certain actors, inadequate financial transparency, and weak formal relations. Shared motivation included collective understanding of the purpose, a supportive policy environment and consensus in adapting the CSE framework. Capacity for joint action efforts included collaborative training of teachers, joint monitoring, and collaborative to address SRHR challenges. Conclusion This study highlights challenges limiting meaningful engagement, exclusion of some actors, financial constraints, and weak coordination, which hinder collaboration. There is need for enhancing provincial leadership capacity to effectively coordinate stakeholders through enforcement of transparent resource management, collective planning, implementation and monitoring for effective CSE delivery

BAZNAS of Tanah Datar Regency has successfully optimized zakat collection through an automated salary deduction system for Civil Servants (ASN). However, a significant challenge persists in the non- ASN sector, where contributions remain remarkably low, accounting for only 1.94% in 2023 and decreasing to 1.77% in 2024. Despite this, the potential zakat from agriculture, trade, and professional sectors is highly significant if managed professionally. This qualitative field research aims to analyze strategies for increasing non-ASN zakat collection, alongside its supporting and inhibiting factors. The results indicate that the strategy is executed through three stages. First, strategy formulation involves mapping potential muzakki and analyzing internal-external conditions. Second, implementation includes establishing fundraising volunteers, optimizing the role of empowerment preachers (da’i), providing zakat pick-up services, and conducting extensive socialization via direct and digital media. Third, periodic evaluations are conducted to ensure program sustainability. Supporting factors include an increasing number of local volunteers and policy support from the Regional Government and the Ministry of Religious Affairs. Conversely, the primary inhibiting factors are low zakat literacy, limited understanding among some religious leaders regarding organizational zakat management, and a strong traditional culture of distributing zakat directly to mustahik without involving official institutions.

This study aims to analyze the marketing strategies of Islamic bank products based on sharia values implemented in Mojoarno Village (Ikhsanudin et al. 2024). The background of this research is the increasing development of Islamic banking in Indonesia which is not always followed by sucient understanding of sharia nancial products at the rural level (Qothrunnada et al. 2023). This condition requires Islamic banks to design marketing strategies that are not only focused on product promotion, but also on education, empowerment, and strengthening public trust (Damayanti 2023). This research uses a qualitative case study approach on an Islamic bank that actively conducts marketing activities around Mojoarno Village (Yin 2018). Data were collected through in-depth interviews with bank marketing sta , religious leaders, and customers, participatory observation in socialization and religious activities, as well as documentation of promotional materials and internal reports (Miles and Huberman 2014). The data were analyzed through data reduction, data display, and conclusion drawing with source and technique triangulation to ensure validity. The ndings show that marketing strategies integrated with sharia values—such as justice, transparency, and avoidance of riba, gharar, and maysir—combined with religious and cultural approaches through mosques and majelis taklim can increase public literacy and interest in Islamic bank products (Rahman, Aji, and Sopingi 2023). However, several challenges still remain, including low initial nancial literacy, strong informal nancial practices, and limited marketing resources in rural areas (Syifa, Nasution, and Inayah 2024). The implications of this research emphasize the importance of synergy between Islamic banks, religious leaders, and local communities to develop sustainable sharia-based marketing models in rural contexts.

This study explores the potential of fostering relationship between the Church and the State to facilitate the implementation of people-oriented laws, promote good governance, and enhance service delivery. In many societies, particularly in Nigeria, religious institutions play a significant role in shaping public opinion and social norms. As such, their collaboration with the state can offer unique opportunities to bridge governance gaps, particularly in marginalized communities. Through an analysis of Church-State dynamics, the study reveals that when religious leaders and government institutions work together, they can improve public trust, increase the legitimacy of laws, and ensure more equitable distribution of services. However, the study also identifies significant challenges, including the potential for overreach, legal and institutional barriers, and the need for inclusive political structures to maintain secularism and prevent the dominance of any one religious group. The study concludes with recommendations for future research on the legal, institutional, and socio-political dimensions of Church-State relations, including comparative studies across different national contexts and a focus on marginalized religious groups.

Religious harmony in multicultural settings is determined not only by the absence of open conflict, but also by institutional capacity to manage differences in a sustainable manner. The Forum Kerukunan Umat Beragama (FKUB) of Rejang Lebong Regency faces several challenges, including low diversity literacy at the grassroots level, budget dependence on the local government, limited youth regeneration, and weak adaptation to challenges in the digital sphere. This study aimed to map the dynamics and challenges of the role of FKUB Rejang Lebong in maintaining interreligious harmony. A descriptive qualitative approach was employed, using passive observation during the Praktik Pengalaman Lapangan (PPL) program activities, semi-structured interviews with FKUB board members and religious leaders, and institutional document analysis. The findings show that FKUB Rejang Lebong plays a strategic role as a mediator in conflicts related to houses of worship, a facilitator of interfaith dialogue, and a provider of technical recommendations for licensing; however, the effectiveness of these roles is constrained by dependence on grant-based funding, low youth participation in the Forum Pemuda Lintas Agama (FPLA), and the limited production of narratives of religious moderation in the digital sphere. The study concludes that harmony in Rejang Lebong remains at the level of negative peace, thus requiring more inclusive and participatory institutional strengthening to achieve substantive harmony. The implications of this research include recommendations for the application of an Asset-Based Community Development (ABCD) approach and the enhancement of digital literacy and strategies to reinforce the role of FKUB in responding to contemporary socio-religious dynamics.

This study explores the Subuh Congregational Prayer Movement (Gerakan Sholat Subuh Berjamaah/GSSB) in Ujung Batu District as a medium for strengthening Islamic religiosity and social solidarity. The movement emerged in response to the limited community participation in Subuh prayer compared to other congregational rituals. Conducted weekly through prayer, sermons, and communal breakfast, GSSB attracts hundreds to thousands of participants. Using a qualitative descriptive-analytical approach, data were collected through in-depth interviews, participant observation, and documentation. The analysis draws on Max Weber’s sociology of religion, focusing on how religious ethics generate discipline, responsibility, and collective spirit. The findings show that GSSB effectively achieves its objectives of reinforcing Islamic religiosity and enhancing social solidarity. Spiritually, it fosters consistency in worship and strengthens the relationship between humans and God. Socially, it promotes trust, cooperation, and a sense of belonging, while structurally it builds collaboration among religious leaders, communities, and local authorities. GSSB also illustrates Durkheim’s concept of collective effervescence, where shared rituals create emotional energy and collective identity. Moreover, it generates social capital that supports community empowerment. Thus, GSSB exemplifies how local Islamic initiatives can transform spiritual values into social cohesion, integrating religious commitment with communal harmony in contemporary Muslim society

Background: Suicide has remained a recurring concern in Gunungkidul, revealing how gaps in mental health literacy and support continue to shape community vulnerability. Although the local government has issued regulations to strengthen preventive efforts, many practical barriers still limit their effectiveness. Aims: This study seeks to understand how these local legal instruments function in the daily reality of suicide prevention and whether the revised policy framework contributes to a more responsive form of mental health governance. Methods: The research was conducted using a field-based socio-legal approach to capture how regulations work beyond their written form. Interviews with health workers, community figures, and religious leaders were combined with on-site observations and administrative records. These primary data were supported by statutory documents and scholarly references to frame the wider regulatory context. All information was examined through thematic analysis, while long-term trends in suicide cases were described using basic descriptive statistics. Result: Findings indicate that the regulation has encouraged greater institutional attention to mental health, but its practical impact remains limited. Suicide cases have not shown a consistent decline, partly due to a shortage of mental health professionals, uneven coordination across sectors, and the persistence of social stigma. The transition to the Community Mental Health Team expanded the mandate of prevention work, yet it also brought new gaps in administration and implementation. Conclusion: While local regulations provide a necessary foundation for suicide prevention, meaningful progress depends on stronger collaboration, adequate staffing, and deeper community involvement. Policies must be able to engage with social realities if they are to address the needs of those most at risk.

This article explores certain aspects of the life and work of Yusuf Afandi Klychev (al-Yahsawi), a distinguished Dagestan scholar, political figure, theologian and poet from the mid-nineteenth century. These details have come to light through the examination of his manuscripts, now preserved by his descendants in Khasavyurt, Republic of Dagestan. Famous as one of Imam Shamil’s ideological opponents, Yusuf Afandi al-Yahsawi held significant respect among Dagestani scholars. At the same time, he was also marked by his broad outlook, cultivated by his time in the Life Guards Caucasian-Mountain Half-Squadron and his contacts with religious leaders from the Volga region and the Middle East during his Hajj pilgrimages. By studying the marginalia of Yusuf Afandi’s copy of al-Hariri’s Maqāmāt – which he made while stationed in Tsarskoye Selo and brought home to his village of Aksay after returning – it has been possible to determine the exact dates of his service in the imperial convoy and other key events in his life. In addition, this work has greatly expanded what is known about Yusuf al-Yahsawi’s family: the precise number of Yusuf Afandi’s children, their full names, and birth dates have been identified, and a family tree for the well-known Klychev kin in Zasulak Kumykia has been created.

Leadership as a concept has captured the interest of countless people from ancient times to the present, and is becoming increasingly popular today. Some of the exemplary and influential military, political, religious and social leaders in historical texts have been described as charismatic leaders. Charismatic leaders are defined as leaders who are characterized by an ability of divine inspiration, those who possess this ability or have this impact. There are a number of leadership behaviors that distinguish charismatic leaders from non-charismatic leaders. The fundamental behaviors of charismatic leadership may differ between theories and sometimes between older and newer versions of the same theory. As we look at examples of charismatic leaders, we see both positive and negative aspects of charismatic leadership. Charismatic leaders, to whom followers unconditionally submit and unquestioningly trust, may choose to glorify themselves by ignoring common values and mission if they cannot be subjected to scrutiny. In such cases, we are faced with negative and toxic charismatic leaders. Followers' approval of the toxic leader's behavior, for whatever reason, ensures the continuation of negative attitudes and behaviors. The emergence of toxic leaders can be prevented by finding and preventing the reasons that lead the leader to become a toxic leader. In studies conducted on leadership and leadership styles in the health sector, it is seen that the effects of charismatic leadership are indirectly addressed and that charismatic leadership makes significant contributions to areas such as patient care quality and team performance.

Apart from drug abuse, alcohol abuse has emerged as a significant social and public health challenge in Taraba State, Nigeria. This study examines the prevalence and impact of alcoholism within the Christian communities in Taraba State. A quantitative and qualitative approaches was adopted, using descriptive and survey research methods. Data were collected through structure questionnaire from 384 respondents including religious leaders, community representatives, and individuals affected by alcoholism. Findings reveal a high prevalence of alcohol abuse in Taraba State, Nigeria, with 67.2% of respondents acknowledging its widespread nature, and 65.3% perceiving an increasing trend over recent years. The study identifies key drivers of alcoholism, including peer pressure, and poverty, which contribute to escalating addiction rates and associated societal issues such as crime, family breakdown, and economic instability. Notably, 58.2% of respondents link alcohol abuse to rising crime and violence, while 64.8% highlight its adverse effects on family and economic productivity. Christian organizations play a pivotal role in combating alcoholism through awareness campaigns, faith-based rehabilitation programs, religious counselling, and support groups. The study finds that 56.9% of respondents recognize the contribution of awareness campaigns, while 66.1% acknowledge the role of religious counselling in discouraging alcoholism. Faith-based rehabilitation programs also receive positive assessments, with 58.7% of respondents viewing them as effective tools for addiction recovery. While 38.9% indicates that there is some skepticism, the response suggests that many see value in faith-based programs, others may not fully endorse their superiority over traditional government facilities. 62.2% respondents agree or strongly agree that recovery testimonies from faith-based programs encourage others to seek help. The study concludes that while Christian organizations provide valuable support mechanisms for individuals battling alcoholism, their efforts require greater financial resources, increased community engagement, enhanced training for personnel, and stronger partnerships with government bodies.

Menstrual stigma remains a pervasive barrier to girls’ education in South Asia, particularly in Nepal, where cultural taboos, psychological distress, and infrastructural inadequacies intersect to limit academic engagement. This study aims to identify cultural beliefs and practices related to menstruation, explore the underlying causes of their persistence, and assess their impact on girls’ educational participation and psychological well-being. Adopting an explanatory sequential mixed methods design, the research integrates quantitative and qualitative evidence to provide a comprehensive understanding of menstrual culture and education. Quantitative data were collected through a structured questionnaire survey of 400 secondary school girls, while qualitative insights were obtained from 12 key informant interviews involving teachers, guardians, and religious leaders. Quantitative findings indicate that psychological factors—such as fear of leakage, shame, and anxiety—significantly predict school absenteeism and classroom disengagement (β = 0.263, p < .001). Cultural restrictions, including food taboos and temple bans, also contribute to educational exclusion (β = 0.177, p < .001). Qualitative themes reveal that social silence, inadequate facilities, and inconsistent teacher support reinforce menstrual stigma, though girls show resilience through peer networks and adaptation. Interpreted through social cognitive and cultural frameworks, the study underscores menstruation as a critical dimension of educational equity and advocates for menstrual education, improved WASH facilities, community awareness, and policy-level reform.

This study explains the form of acculturation of Islamic values in the Barong Ider Bumi tradition in Kemiren Village, Banyuwangi. The Barong tradition was initially strong with animistic values, but Islam is dialectic which makes this tradition undergo an adjustment in meaning and value. This study uses a descriptive qualitative method with an ethnographic approach. The results of the research show that the acculturation of Islamic values in the Barong tradition can be seen in its rituals with Islamic nuances, the transformation of the meaning of earth alms as a pious deed, and Barong as a mystical symbol to be religious. The values of cultural da'wah are manifested through the involvement of religious leaders in directing the spirituality of the community to remain in accordance with the teachings of monotheism.

This study examines the informal religious practices of the Muslim communities in Adjara, Georgia, with a particular focus on elements of Sharia law that have persisted as “silent norms.” The research aims to identify these Sharia elements, analyze their social functions, gender dimensions, and normative significance, and explore the hybrid normative environment created through their integration with local cultural traditions. Methodologically, the study employs a qualitative, interdisciplinary approach combining historical and comparative analysis, ethnographic fieldwork, semi-structured interviews with local elders and religious leaders, and documentary analysis. Ethical standards were strictly observed, ensuring respondent anonymity and informed consent. Data were analyzed through thematic coding and comparative analysis, allowing for a comprehensive understanding of the historical, social, and legal coexistence of Sharia norms in the region. The findings reveal that despite the formal abolition of Sharia institutions following Russian and Soviet rule, certain elements continue to function as informal norms within the community. These practices-encompassing marriage rituals (Aqdis Gachra), inheritance, funeral rites, oaths on the Quran, and other life-cycle ceremonies-play a significant role in maintaining social order, gender arrangements, community identity, and cultural memory. They represent a hybrid normative system where secular state standards and religious-cultural norms coexist and shape everyday social life. In conclusion, the study demonstrates that Adjara’s Muslim communities maintain historical religious heritage alongside contemporary social standards. Informal Sharia norms function not only as cultural and religious practices but also as mechanisms of social regulation, intercultural continuity, and community cohesion, illustrating a unique example of normative pluralism and cultural resilience.