Scholars and practitioners are becoming increasingly aware of technologies being used to facilitate gender-based violence, yet little empirical research has explored this issue within the Pacific context. This article reports on a study of practitioners working across nine Pacific Island countries. While the rates and types of victimization experiences are not dissimilar to other countries, practitioners perceived that cultural and religious norms, gender roles, and societal expectations hinder victim-survivors from seeking help, disclosing, or reporting technology-facilitated gender-based violence. We argue that social and cultural contexts are key in understanding technology-facilitated gender-based violence, and developing prevention, response, and support measures.

Adolescent emotional and behavioral problems are highly prevalent yet often stigmatized. Within Bangladesh's male-dominated societal context, where traditional and religious norms disproportionately restrict women, gender becomes a pivotal factor for psychological well-being. This study therefore employs a gender-specific lens to explore these problems among secondary school students, examining their prevalence and variation across gender. This study draws upon data from the first author’s master's thesis. Using a quantitative, cross-sectional design, a survey was administered to 320 eighth-grade adolescents (143 boys, 177 girls) from five co-educational rural secondary schools across Bangladesh, selected via convenience sampling. Problem behaviors were assessed using a self-reported Bengali adaptation of Goodman and Mullick's (2000) Strengths and Difficulties Questionnaire (SDQ). The results indicated that girls reported significantly higher levels of overall problem behavior than boys. This difference was particularly pronounced in the domains of emotional symptoms and hyperactive-inattentive behaviors. The results underscore the critical importance of developing targeted support programs that address the distinct challenges faced by female adolescents.

This study examines the relationship between religion, music, and society, focusing on how these three significant phenomena can be comprehensively analyzed together. Religion, as a fundamental element shaping individual and societal identities, deepens both personal spiritual experiences and social belonging through its connection with music. The study explores the role of music in expressing beliefs within religious rituals while investigating how it is shaped by religious norms and societal values. Practices such as hymns, the call to prayer, chants, zikir, and semah are considered intersections of music’s religious and cultural functions. Additionally, the study examines how religious texts and symbols acquire meaning through artistic forms. Analyses of Islam, Christianity, Hinduism, and other religions show that music serves not only as a component of worship but also as part of the social structure. From this perspective, the study adopts an interdisciplinary approach to examine music’s multifaceted impacts, ranging from its role in rituals to the preservation and transmission of cultural identities. By analyzing historical and contemporary examples, the study aims to contribute significantly to the literature. Employing a qualitative methodology and document analysis as the data collection technique, the study introduces the socio-sacraphony approach to holistically address the music-religion-society equation.

The enactment of Law Number 1 of 2023 concerning the Criminal Code introduces the criminalization of cohabitation under Article 412, sparking public debate regarding state intervention in private spheres. This research aims to analyze the challenges faced by law enforcement in implementing cohabitation regulations within Indonesia’s pluralistic society. Utilizing a normative judicial research method with statute and conceptual approaches, this study examines secondary legal data including the New Criminal Code and various legal doctrines. The findings indicate that while Article 412 is designed as an absolute complaint-based offense to balance institutional marriage protection with individual privacy, its implementation faces substantial sociological hurdles. These challenges include potential conflicts with living law such as customary and religious norms, risks of over-criminalization, and the threat of social vigilantism due to public misinterpretation. This research implies that law enforcement must prioritize restorative justice and intensive socialization to prevent human rights violations and maintain social harmony in a diverse cultural landscape.

This study aimed to examine how perceived stress, religious coping (both positive and negative), and resilience relate to Vietnamese university students' attitudes toward seeking professional psychological help. It also investigated the mediating roles of religious coping and resilience in these relationships. Cross-sectional quantitative design using structural equation modeling (PLS-SEM). Data were collected online between November and December 2024 from students at multiple universities across Vietnam, coordinated by the Faculty of Psychology, Ho Chi Minh City University of Education. A total of 416 undergraduate students (263 females, 153 males; aged 18-25years) completed the online survey. The sample included diverse academic majors, religious affiliations, and sexual orientations. Data were collected using the Socio-demographic Questionnaire, the Perceived Stress Scale (PSS-10), Brief Religious Coping Scale (Brief RCOPE), Brief Resilience Scale (BRS), and the Attitude Toward Seeking Professional Psychological Help Scale - Short Form (ATSPPH-SF). Perceived stress was positively associated with both positive and negative religious coping, and with greater openness toward professional help-seeking, but negatively related to resilience. Positive religious coping was a significant predictor of more favorable help-seeking attitudes and partially mediated the link between perceived stress and these attitudes. However, negative religious coping and resilience were not significantly associated with help-seeking attitudes and did not function as mediators. Subgroup analyses showed that LGBTQ + students were characterized by elevated stress and greater use of both positive and negative religious coping, whereas students with self-harm histories displayed higher stress and positive religious coping but lower resilience and help-seeking openness. Findings emphasize the dual role of religious coping as both a protective and maladaptive strategy in stressful situations. While positive coping enhances openness to help-seeking, resilience may act more as an internal resource than a motivator for external support. These results underscore the need for culturally sensitive interventions in universities that address not only psychological factors but also religious and social norms influencing mental health behavior.

Purpose This study aims to investigate the behavioral aspects of Indonesian Muslims that hinder them from switching from conventional to Islamic banks, leading to a low market share of the Islamic banking industry in Indonesia. Design/methodology/approach This study used a quasi-experimental design with a full factorial 2 × 2 between-subjects setup with three scenario-based treatments (operational, income and legal perception) to test the robustness of heuristic decision-making patterns. A total of 320 participants from Islamic and conventional bank customers in Indonesia took part in the experiment. Data analyzed using a one-sample t-test and descriptive statistical comparison to examine heuristic-based behavioral differences across treatments. Findings The empirical results reveal that Indonesian Muslims consistently rely on heuristic reasoning when evaluating banking options. Initial beliefs strongly shape responses to new information, leading to overreaction to belief-consistent information and underreaction to contradictory information. Although switching behavior toward Islamic banks is evident, many consumers continue to maintain accounts in conventional banks due to religious norms, emotional aversion to riba, limited Islamic financial literacy, and institutional constraints such as payroll systems, resulting in a stagnant Islamic banking market share. Sensitivity testing further shows that respondents reacted most strongly when the statement “trade is the same as usury” was framed in legal or Sharia terms, highlighting the dominant influence of the religious status of riba. Practical implications This study implies that Islamic banks should adopt communication strategies that address belief misperceptions of “trade equals riba” by applying cognitive framing, segment marketing based on consumers’ heuristic responses and collaborate with institutions to reduce structural dependence on conventional banks. Originality/value This study is the first to investigate the behavioral aspect that explains the stagnancy of the Islamic banking industry in Indonesia using a theory-driven conceptual framework. In addition, this study simultaneously applies the heuristic theory of representativeness and anchoring adjustment.

Problems of public order and community tranquility in the Pasir Jambak Beach tourism area, which is often misused for activities that contravene social and religious norms as well as the provisions of the Regional Regulation, highlight the need for a law enforcement approach that is not only repressive but also participatory through the concept of community policing. This study aimed to analyze the application of community policing in implementing the Perda on Public Order and Community Tranquility in the Pasir Jambak Beach area, to examine the roles and partnerships of formal and informal actors, and to identify supporting and inhibiting factors in its implementation. A qualitative approach with a descriptive method was employed through in-depth interviews, field observations, and documentation involving Bhabinkamtibmas, Satpol PP, Babinsa, village officials, LPM, Karang Taruna, Pokdarwis, local residents, and visitors to the tourist area. Data analysis referred to Fisher–Stewart’s community policing theory with indicators of community partnership, problem solving, and organizational transformation. The findings show that community policing at Pasir Jambak Beach has been implemented through cross-actor partnerships in patrols, environmental surveillance, public advisories, and the reporting of violations by community members; however, its implementation is not yet optimal. In terms of community partnership, collaboration has been established but remains situational and not yet sustainable; in terms of problem solving, the stages of scanning, analysis, response, and assessment have been carried out and have contributed to a reduction in the number of pondok baremoh, although they have not completely eliminated violative practices; whereas in terms of organizational transformation, no significant changes are evident in agency management, personnel systems, or the use of information technology. Supporting factors include community and local group involvement, the role of Bhabinkamtibmas, and interagency cooperation, while inhibiting factors comprise weak ongoing communication, limited resources, the role dilemma faced by Pokdarwis, low community activism, and strong economic interests among local residents. These findings underscore that strengthening sustainable, multi-actor partnership–based community policing is key to enhancing the effectiveness of enforcing the Regional Regulation on Public Order and Community Tranquility in tourist areas.

This article examines patterns of gender sensitivity in divorce rulings issued by female judges in Indonesian Religious Courts and analyzes the factors shaping their judicial reasoning. Using an empirical legal research design, the study combines document analysis of selected divorce decisions with in-depth interviews of female judges in several Religious Courts across Sulawesi. Guided by Alimatul Qibtiyah’s framework of gender sensitivity, the findings identify two dominant patterns: moderate and progressive. The moderate pattern is reflected in judicial reasoning that balances religious norms with social realities, emphasizing maṣlaḥah, harm prevention, and the psychological welfare of women and children within existing legal frameworks. The progressive pattern is evident in decisions that explicitly recognize domestic violence, economic neglect, and psychological abuse, and actively enforce women’s post-divorce rights, including nafkah ‘iddah, mut’ah, past maintenance, and child support, even in wife-initiated divorce cases. These patterns are influenced by factors such as gender-based empathy, professional experience, judicial training, and the implementation of Supreme Court regulations on gender-sensitive adjudication. This study highlights the role of female judges in advancing substantive justice in Islamic family law and underscores the importance of strengthening institutional support to ensure consistent protection of women’s rights in Religious Courts.

ABSTRACT This article explores how Arab and Muslim states have represented nurses on postage stamps from 1940 through 2021. Postage stamps provide a visual medium through which states convey social, cultural, and political ideologies and messages. Employing visual analysis and contextual historical methods, this study reveals shifting perceptions of nurses within the interplay between tradition, religion, modernity, science, gender roles, and national identities in the Arab-Islamic world. Four prominent themes emerged from the analysis: nurses as professionals-agents of social and scientific progress, their symbolic roles during wartime, their depiction as compassionate caregivers emphasizing maternal values, and their portrayal as guardians of religious and cultural traditions. These themes highlight how nurses navigate dual expectations of embodying current healthcare practices and upholding traditional and religious norms. The findings indicate a notable gap between the social and medical significance attributed to nursing and its limited numerical representation, while the width of their professional representation is quite evident. This research offers a novel contribution to philatelic studies, cultural representation, and Middle Eastern gender studies, demonstrating how visual symbolism shapes and reflects collective national identities.

Purpose This study aims to investigate whether and how local religiosity moderates the influence of investor sentiment, conveyed separately through Twitter and traditional news media, on US firms' stock liquidity. Design/methodology/approach We compile a daily panel of 1,780 US firms (2015–2021) that links tweet and news sentiment scores with county-level religiosity. Bid-ask spreads, Amihud illiquidity and turnover serve as proxies for liquidity. Fixed-effects panel regressions with Newey-West errors test the main and interaction effects. Panel Granger causality tests, alternative liquidity proxies and subsample analyses (high and/or low religiosity) gauge the robustness of the results. Findings We find that religiosity significantly moderates the adverse impact of Twitter sentiment on stock liquidity. A one-standard-deviation increase in regional religiosity reduces the bid-ask spread's sensitivity to Twitter sentiment by an economically significant 2.26 basis points (59.4% of the median bid-ask spread). In contrast, religiosity does not significantly moderate the liquidity effects of news sentiment. Furthermore, higher religiosity is directly associated with enhanced liquidity: a one-standard-deviation increase corresponds to a 0.185 basis point decrease in bid-ask spreads (approximately 4.9% of the median). These patterns hold when liquidity is measured with Amihud illiquidity or share turnover, and the panel Granger causality tests confirm the results. Originality/value This study is the first to show that local religious norms can buffer firms against liquidity shocks originating from social media sentiment. Our evidence identifies religiosity as a previously overlooked cultural risk-mitigation factor that weakens social-media-driven liquidity shocks. This advances behavioral finance theory and helps market participants develop a deeper and broader understanding of the complexities of modern financial markets.

Faith-based organisations and religious affiliation and their interactions with financial risk protection in health in Sub-Saharan Africa: A systematic review.

Family members of critically ill patients encounter major emotional, psychological, and practical challenges, especially during ICU admissions, delays, or transfers. For Arabic families, whether Muslim or Christian, these experiences are strongly influenced by cultural, religious, and social norms. To conduct a systematic review and synthesis on the stressors, needs, and satisfaction of families of critically ill Arabic patients, with the aim of informing culturally sensitive, family-centered care in the ICU. A systematic literature review was conducted from 2005 to March 2025. Eligible studies were peer-reviewed English-language articles examining stressors, needs, or satisfaction among families of critically ill Arabic patients in critical care settings. Some studies used validated Arabic versions of standardized instruments (e.g., FS-ICU, CCFNI). Searches were performed in PubMed, CINAHL, Scopus, Web of Science, and the Saudi Digital Library. Study selection followed PRISMA 2020 guidelines, and data were narratively extracted and synthesized. A total of 52 studies met the inclusion criteria. Thirty (58%) were rated as high quality, 15 (29%) as moderate, and 7 (13%) as low quality. Families reported major stressors including uncertainty, restricted visitation, financial burdens, and cultural or linguistic barriers. Their key needs were emotional reassurance, spiritual guidance, clear communication, and involvement in decision-making. Family satisfaction improved when care was empathetic, culturally sensitive, and supported by spiritual and psychological resources. There is limited evidence on pediatric ICUs and settings affected by violence because most research was conducted in the Middle East and North Africa (MENA) region. Families of critically ill Arabic patients face complex stressors and have distinct culture-related needs that must be addressed to ensure quality care in the ICU. Empathy, clear communication, and cultural competence from healthcare providers are central to meeting family expectations. However, gaps remain in longitudinal research, studies focusing on pediatric ICUs, and the use of culturally validated measurement tools. The lack of culturally competent family-centered care remains a significant challenge for practitioners. Enhancing healthcare professionals' cultural sensitivity, implementing spiritually inclusive care, and involving families in shared decision-making are essential steps to improving outcomes for Arabic families in intensive care settings.

This study examined the influence of cultural, religious, and gender‐related factors on modern contraceptive use among married women in Garbatula sub‐county, Isiolo County, Kenya. Using a cross‐sectional design, data were collected from 300 married women aged 15–49 years through multistage random sampling. Data were analyzed using descriptive statistics, chi‐square tests, and binary logistic regression. Findings showed that reduced religious influence (AOR = 13.918; 95%CI : 2.54–76.30), male involvement in reproductive decision‐making (AOR = 7.765; 95%CI : 2.30–26.23), and higher women′s empowerment (AOR = 4.322) were strong positive predictors of modern contraceptive use, whereas rigid cultural norms and patriarchal attitudes were significant barriers. The study concludes that contraceptive behavior in pastoralist settings is shaped by religious and gender norms rather than access alone. It recommends engaging religious leaders, strengthening male‐centered family planning education, and integrating gender‐sensitive strategies within the County Integrated Development Plan (CIDP) to enhance uptake.

This article examines how platform capitalism mediates the emotional and moral experiences of donors within Indonesia’s digital philanthropy ecosystem. Drawing on digital ethnography and semi-structured interviews with active donors across platforms such as Kitabisa, Instagram, and TikTok, the research identifies three interrelated dynamics: immediate empathic resonance triggered by visual content, a sense of moral urgency shaped by platform logics, and emotional fatigue that often results in selective disengagement. Findings show that while emotionally charged narratives effectively mobilize donations, they also risk commodifying compassion and exhausting donors psychologically, raising concerns about the sustainability of affective giving. The study foregrounds how digital empathy is not merely a spontaneous emotion, but a socially structured and platform-mediated practice shaped by religious norms, user interface design, and algorithmic incentives. By framing empathy as a collective ethical engagement, this study contributes to critical debates on emotional labor, platform governance, and the moral economy of digital giving. It also calls for platform architectures that support donor well-being, ensure ethical representation, and foster more equitable forms of digital solidarity within Indonesia’s evolving philanthropic landscape.

Corruption remains pervasive in many Islamic countries, despite the ethical values and integrity often associated with religious norms. This study investigates how state religion and proportion of Muslim population impacts corruption levels in member countries of the Organisation of Islamic Cooperation (OIC). Utilizing cross-sectional data from 53 OIC countries and employing the Ordinary Least Squares (OLS) regression method, the study finds that the percentage of the Muslim population has a negative but statistically weak effect on corruption. Conversely, the adoption of Islam as a state religion significantly increases corruption, suggesting that religious institutionalization may undermine governance quality. These results challenge prior assumptions that religiosity inherently reduces corruption. Instead, the study highlights that institutional frameworks, rather than religious adherence, shape governance outcomes. The findings underscore the need for anti-corruption efforts in Islamic countries to prioritize institutional reforms and economic policies that enhance transparency and accountability, rather than relying solely on religious values.

The name of Rizaeddin Fakhreddin is a symbol for the entire Muslim world. An outstanding Tatar public figure, teacher, historian and orientalist, he made a significant contribution to the formation and development of the spiritual culture of the Tatar society. The purpose of the study is to study the religious reform views of R. Fakhreddin (1859–1936). Materials and methods. The methodological basis for studying the subject of research is the principles of historicism, objectivity and consistency, as well as the descriptive and narrative method. The source base of the research is the published sources of the XIX–XX centuries and the literature devoted to the biography and activities of R. Fakhreddin. The published sources include the works of the XIX–XX centuries (written by F. Baishev, R. Fakhreddin, A. Khairullin), historical and documentary collections and periodicals. The available information contributes to the expansion of knowledge about the religious reform views of R. Fakhreddin. Results. R. Fakhreddin is one of the key figures among the Tatar enlighteners. Being an adherent of Jadidism, he emphasized the importance of not only modernizing educational institutions, but also that of radically changing the attitude of the Muslims towards secular education, and actively fought ignorance, stating that general education is the foundation of Islam. R. Fakhreddin believed that the progress of the society depends on education of its citizens. He presented his own interpretations of the Hadiths, adapting them to the modern context in order to stimulate the national consciousness of the Tatars. R. Fakhreddin considered intelligence based on knowledge as one of the fundamental elements of Sharia and a key tool for comprehending the religious truth. Comparing the developed countries of Europe and America with the Tatar society, R. Fakhreddin drew attention to how outdated dogmas of Islam limited the spiritual development of the latter. He studied the issues of the Muslim world modernization, proved the possibility of a harmonious combination of Islam and scientific knowledge, actively supported modern approaches to religious education, and proved that science and intelligence not only do not conflict with Sharia, but are also its integral part. He emphasized the need to separate the areas of competence of religion (the Quran and the Sunnah) and secular knowledge based on intelligence. R. Fakhreddin’s philosophy of religious renewal is an expression of the reformist aspirations inherent in the Tatar society in the late XIX and early XX centuries. R. Fakhreddin advocated the progress of the Tatar society through integration of religious and secular elements. The basis of his views was recognition of the need for Islam to meet the requirements of modernity, which was typical for Muslim reformers of that time. Conclusions. R. Fakhreddin was a man of diverse interests and a wide range of activities. His research contained progressive ideas for that era and was created taking into account the national, religious and moral foundations of the Tatar ethnic group. The researcher set himself the task of harmoniously integrating the principles of Islam into the context of modern reality. He criticized the tyrannical restrictions that suppress the intellectual activity of the Muslims and reduce it to thoughtless reverence for authority. R. Fakhreddin was convinced that the Islamic educational model cannot be limited only to religious subjects; it should also cover the study of secular sciences. R. Fakhreddin criticized excessive worship of the saints and formation of a cult of their personality. According to the thinker, a believer is not obliged to unconditionally trust reputable sources, but should actively develop his own thinking and independently analyze information. Despite the emphasis that R. Fakhreddin placed on transformations, the fundamental religious and ethical norms of Islam, which are obligatory for every believer, remained unchanged by him.

Abstract INTRODUCTION By 2050, 27% of UK's older population will be from minority ethnic (ME) groups, yet engagement with dementia‐related social care remains low. This meta‐synthesis aims to develop a conceptual understanding of ME families’ attitudes toward social care services. METHODS A meta‐synthesis of 25 UK‐based studies was conducted following Preferred Reporting Items for Systematic Reviews and Meta‐Analyses guidelines. Using Thomas and Harden's line‐of‐argument approach, thematic constructs were synthesized to explain ME families’ engagement with home‐based, day care, respite, and residential care. RESULTS Three overarching stages of engagement were identified – rejection, conditional acceptance, and acceptance – representing linear and non‐linear, dynamic trajectories shaped by cultural and religious obligations, stigma, gendered expectations, mistrust, and structural and systemic barriers. CONCLUSION Early interventions should combine culturally congruent care with ongoing stigma reduction and trust building. A key policy lever is to embed culturally competent dementia navigators with local social care services to bridge families and providers, normalize help‐seeking and promote equitable, person‐centered dementia care. Highlights Examines minority ethnic communities’ attitudes toward dementia‐related social care services in the UK. Proposes a novel three‐stage engagement model: rejection, conditional acceptance, and acceptance of social care services. Describes linear as well as non‐linear pathways of engagement with social care. Identifies key barriers including cultural and religious norms, stigma, gendered roles, and structural challenges. Highlights the critical role of culturally and religiously tailored care in facilitating dementia social service engagement.

Changes in economic activities in Muslim society are phenomena influenced by social, cultural, and legal aspects. Sociology and anthropology of Islamic law play an important role in understanding these dynamics, including how the application of sharia principles adapts to the times. This research uses a qualitative literature study approach, examining written sources from classical texts and academic literature related to the sociology of law, legal anthropology, and Islamic economics. Data were collected from journal articles, books, and open documents through various online repositories, and then analyzed descriptively and holistically, The results of the study show that social and economic changes continue to affect the application of Islamic law and sharia economics. Islamic economic principles that are rooted in the values of monotheism, justice, and morals are the main guidelines in adapting to the development of economic activities. The application of this principle also shows the dynamism in social reality and the importance of understanding the socio-cultural context. The dynamics of this change underscore the need for a comprehensive study of the relationship between legal, social, and economic in the context of Islam. Adjustments to the needs of the times will strengthen the sustainability of the sharia economy and be able to maintain a balance between religious norms and the social needs of the community.

This study examines the determinants of female students’ enrolment in science subjects at the Advanced Level in Ugandan secondary schools, a stage where future academic and career trajectories are shaped. Despite national efforts to promote Science, Technology, Mathematics and Engineering (STEM) education, girls remain underrepresented in physics, chemistry, and mathematics. This narrative literature review synthesises evidence on how sociocultural norms, gender stereotypes, limited career guidance, and the scarcity of female role models influence girls’ subject-selection decisions. It further analyses how gender-responsive pedagogy, school environments, and education policies interact to shape female participation in Advanced Level science. Findings reveal that science is widely perceived as a male-oriented field, a belief reinforced by cultural expectations, religious norms, and teacher attitudes that lower girls’ confidence and interest in STEM disciplines. Although compulsory science at Ordinary Level has increased exposure, structural barriers such as inadequate mentorship, gender-insensitive teaching practices, and weak policy implementation continue to limit girls’ progression to higher-level science subjects. The study concludes that gender disparity in Advanced Level science enrolment arises from the combined effects of sociocultural conditioning, institutional shortcomings, and systemic inequalities. It recommends strengthening career guidance, integrating gender-responsive pedagogy, increasing visibility of female STEM role models, and engaging communities to challenge restrictive gender norms. Addressing these determinants holistically is crucial for improving female participation in science and advancing Uganda’s goals of gender equity, innovation, and sustainable development.

Societal, political, and religious norms influence the way people speak, think, act, and write. In antiquity, violation of these norms was severely punished with exile by those found guilty of a misdeed or of offending the gods. Ancient authors often present positive or negative examples of acceptable or unacceptable actions to illustrate the underlying norms of behavior in society. This section of Clotho focuses on literary strategies that create distance from the norms, as well as the ambivalence of literary representations of actions, opini­ons, and values, in order to analyse the norms inherent in Greek and Roman societies.