Journal articles: 'Cultural practices and beliefs'

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Jambunathan, Jaya. "Hmong Cultural Practices and Beliefs." Clinical Nursing Research 4, no. 3 (August 1995): 335–45. http://dx.doi.org/10.1177/105477389500400309.

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Maimbolwa, Margaret C., Bawa Yamba, Vinod Diwan, and Anna-Berit Ransjö-Arvidson. "Cultural childbirth practices and beliefs in Zambia." Journal of Advanced Nursing 43, no. 3 (July 14, 2003): 263–74. http://dx.doi.org/10.1046/j.1365-2648.2003.02709.x.

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Sahin, Ezgi, and Nevin Hotun Sahin. "Cultural practices before and during pregnancy: example of Turkey." New Trends and Issues Proceedings on Advances in Pure and Applied Sciences, no. 10 (September 28, 2018): 97–103. http://dx.doi.org/10.18844/gjpaas.v0i10.3749.

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Having children is a substantial part of cultural identity in our society. From past till now, various customs, traditions and beliefs have been applied, especially during pre-pregnancy and pregnancy period in Anatolia. Some of them are still in practice and effective. However, all these practices to have children are applied generally to women, and there are few practices applied on men regarding the elimination of infertility because women are regarded as responsible for not having children in Anatolia. In this compilation, the traditional beliefs and practices applied before and during pregnancy in Anatolia are explained. National and international articles on this subject are analysed by using keywords in Google academic database. As a result, it is found that some practices negatively affect both the mother’s and child’s health. So, awareness on this subject should be raised, unhealthy practices and beliefs should be discussed and changed, and beneficial ones should be supported.Keywords: Traditional practices, intercultural nursing, traditional beliefs, pregnancy, culture.

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Dos Santos, Luis. "The Cultural Cognitive Development of Personal Beliefs and Classroom Behaviours of Adult Language Instructors: A Qualitative Inquiry." Brain Sciences 8, no. 12 (December 11, 2018): 220. http://dx.doi.org/10.3390/brainsci8120220.

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The researcher employed personal belief system (PBS) theory as the theoretical foundation for this study because it holds that teachers’ PBSs may influence their teaching behaviours, teaching styles, and pedagogies in classroom practice due to cultural influences. The purpose of this qualitative study was to explore how teachers’ personal beliefs influence how they teach and how their approach may align with or diverge from cultural expectations in a private adult learning facility for English learning in Macau Special Administrative Region, China. The participants in this study were classroom teachers in a learning community who believe in collaborating to create environments for best practices. Two main research questions guided this study: (1) What is the relationship between teachers’ personal belief systems and their classroom practice; and (2) How does a teacher’s educational experience as a K-12 student affect their pedagogy in an adult English language learning program? Three types of data collection methods were employed: interview, classroom observation, and field note taking. The findings showed that teachers utilize their personal belief systems to engage their students through interactive teaching strategies, which was counter-intuitive for both teachers and students who had been taught with Eastern teaching styles. This study contributed to personal belief system theory and broadens the understanding of the perspectives and concepts of English teaching and supervision. The beliefs of teachers influenced their understanding of teaching and their classroom practices.

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Mboho, Margaret, Christine Furber, and Heather Waterman. "Social-cultural practices and beliefs influencing maternal mortality." African Journal of Midwifery and Women's Health 7, no. 1 (January 2013): 26–31. http://dx.doi.org/10.12968/ajmw.2013.7.1.26.

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Bhakta, Ananya, and Smritikana Mani. "Cultural, Social, Religious Beliefs and Practices During Postpartum Period Among Post Natal Women in Selected Rural and Urban Health Care Settings." Indonesian Journal of Global Health Research 1, no. 1 (November 30, 2019): 1–12. http://dx.doi.org/10.37287/ijghr.v1i1.10.

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Belief is the state of mind in which a person thinks something to be the case, with or without there being empirical evidence to prove that something is the case with factual certainty. In developing countries, over 60% of maternal deaths occur during the postpartum period. This period is also greatly influenced by different types of socio-cultural beliefs & practices that increases the risk for poor maternal and child health. A study was conducted to identify and analyse the cultural, social, religious beliefs and practices during postpartum period among postnatal women in Erashal BPHC & Medical College & Hospital of West Bengal. A comparative survey design was adopted in this study. A non probability purposive sampling technique was used to select 120 postnatal women from rural Erashal BPHC & 160 from urban Medical college & hospital as study subject. A valid & reliable Structured Interview schedule(r-0.85,0.90)was used to collect data from the postnatal women who were admitted for delivery and staying postnatal ward. The findings showed that the harmful beliefs regarding maternal, baby care, breast feeding & family planning aspect were present among women during postpartum period(R-75%,U-54%) Harm less beliefs regarding maternal care& breast feeding aspect were present in postpartum period(R-31% U-42 %). Beneficial beliefs regarding separation aspect were present in postpartum period(R-79%,U-90%).The practices were seen in post partum period(R-52%,U-21%).There was a significant difference in belief among rural & urban women as evidenced by ‘t’ test(t-11.38 at df 278 at p<0.05) . There was a significant difference in practice among rural& urban women (t-6.85 at df278 at 0.05 level).Significant relationship(r-0.35 , 0.28 at p<0.05) was seen between beliefs &practices during postpartum period in both area. There was a significant association (χ2-5.36, 10.56 at p<0.05) between religion with beliefs in both area. The significant association was seen between family type with beliefs in rural (χ2-4.41 at p<0.05) but not in urban. The study concluded that, a concerned matter of issue can be raised to prevent the practices contrary with harmful beliefs by counselling and evaluation of views of the mothers during reproductive period. Keywords: beliefs and practices, postpartum period, postnatal women, rural and urban settings

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Cooper Brathwaite, Angela, and Manon Lemonde. "Health Beliefs and Practices of African Immigrants in Canada." Clinical Nursing Research 25, no. 6 (July 26, 2016): 626–45. http://dx.doi.org/10.1177/1054773815587486.

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A purposive sample of 14 immigrants living in Ontario, Canada, participated in two focus groups. The researchers used semi-structured interviews to collect data and five themes emerged from the data: beliefs about diabetes were centered on diverse factors, preserving culture through food preferences and preparation, cultural practices to stay healthy, cultural practices determined number of servings of fruit and vegetables per day, and engaging in physical activity to stay healthy. Findings indicated how health beliefs and cultural practices influenced behavior in preventing type 2 diabetes (T2D). Future research should focus on other high-risk minority groups (South Asian, Caribbean, and Latin American) to examine their health beliefs and cultural practices and use these finding to develop best practice guidelines, which should be incorporated into culturally tailored interventions.

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Yasmin, Chompa Mousumi. "Muslim Cultural Practices in Nepal." Patan Pragya 6, no. 1 (December 31, 2020): 1–14. http://dx.doi.org/10.3126/pragya.v6i1.34205.

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The purpose of this study is to analyze the cultural practice of Muslims in Nepal. Culture is a shared beliefs, arts, attitudes, values, and socially transmitted behavior patterns of a group or organization. Muslim culture generally includes all the practices which have developed around the religion of Islam, Muslims are rich in culture like other religions in Nepal and they developed a stronger identification with the Nepali state. This paper is based on both primary and secondary data sources followed descriptive method under qualitative approaches.

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Johnston, Judith R., and M. Y. Anita Wong. "Cultural Differences in Beliefs and Practices Concerning Talk to Children." Journal of Speech, Language, and Hearing Research 45, no. 5 (October 2002): 916–26. http://dx.doi.org/10.1044/1092-4388(2002/074).

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Sporadic observations of non-Western culture groups have made it clear that the large literature on child-directed talk primarily describes Western parent-child interaction patterns. The current study used a survey instrument to contrast the childrearing beliefs and related verbal interaction practices of Chinese and Western mothers of preschoolers. Stepwise regression procedures indicated that culture differences in ratings for 6 belief statements and 5 interaction patterns accounted for 66–67% of the total variance. Discriminate functions derived from the regression analyses identified members of the two culture groups with 94–95% accuracy. The findings call into question the advice commonly given to parents of children with language delay and point to specific areas where practices more harmonious with Chinese culture could be recommended.

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Sahoo, Madhulika, and Jalandhar Pradhan. "Reproductive Healthcare Beliefs and Behaviours Among Displaced Tribal Communities in Odisha and Chhattisgarh: An Analysis Using Health Belief Model." Journal of the Anthropological Survey of India 70, no. 1 (April 29, 2021): 87–102. http://dx.doi.org/10.1177/2277436x211005922.

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The modern healthcare system often experiences difficulties in understanding and providing care to indigenous communities. This is mainly because of the cultural distance between mainstream healing methods and indigenous health belief systems. The Lancet series (2006) on indigenous health discussed the integration of Western and traditional health practices and identified the importance of this integration for betterment of the human world. To understand what health and health care signify to tribal communities in India, it is necessary to examine the whole social system and the beliefs and behaviours related to their culture that provides meaning to people. This study examines the traditional medicinal practices and socio-cultural healthcare beliefs and behaviours of diplaced tribal communities in Odisha and Chattisgarh. The current study has used the health belief model (HBM) to examine the perceived susceptibility and severity of diseases among tribal communities, pertaining to their reproductive healthcare beliefs and practices.

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Joshi, PrayagRaj, RamKrishna Maharjan, and ChandaraKala Dawadi. "Nepalese women's cultural beliefs and practices regarding postpartum period." Journal of the Scientific Society 47, no. 2 (2020): 93. http://dx.doi.org/10.4103/jss.jss_31_20.

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Lori, Jody R., and Joyceen S. Boyle. "Cultural Childbirth Practices, Beliefs, and Traditions in Postconflict Liberia." Health Care for Women International 32, no. 6 (May 4, 2011): 454–73. http://dx.doi.org/10.1080/07399332.2011.555831.

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Prieto Bocanegra, Brigitte Migdolia, and Carmen Helena Ruiz de Cardenas. "Meanings During the Postpartum Period: From Practices and Cultural Beliefs." Aquichan 13, no. 1 (April 1, 2013): 7–16. http://dx.doi.org/10.5294/aqui.2013.13.1.1.

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Objetivo: describir el significado que le asigna la madre al cuidado cultural de ella misma y su recién nacido durante el puerperio, a partir de sus prácticas y creencias. Método: estudio con abordaje cualitativo de tipo etnográfico, realizado en Tunja, Colombia, en el que participaron ocho puérperas con parto normal y cuatro informantes generales, entre profesionales de enfermería y familiares de las puérperas. Los datos fueron analizados utilizando la guía de cuatro pasos de etnoenfermería de Leininger, y por medio de esta se identificaron códigos, patrones recurrentes, y temas principales. Resultados y discusión: el significado que le asigna la madre al cuidado cultural en el puerperio a partir de sus prácticas es diverso y está representado en cada uno de los cinco temas que emergieron del estudio: el poder secreto de las plantas, el peligro de la recaída, descubriendo el mundo de su hijo, el cuidado de sí misma, y alimentos protectores. En contraste con el modelo del sol naciente, los factores de la estructura social que tuvieron mayor influencia corresponden a las creencias, valores culturales y estilos de vida; así como el factor social de parentesco. Se identifica entonces el predominio del componente emic en el cuidado cultural durante el puerperio con relación al componente etc.

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Mukushi, A. T., J. C. Makhubele, and V. Mabvurira. "Cultural and Religious Beliefs and Practices Abusive to Children With Disabilities in Zimbabwe." Global Journal of Health Science 11, no. 7 (June 11, 2019): 103. http://dx.doi.org/10.5539/gjhs.v11n7p103.

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This study sought to explore religious practices and beliefs that violate the rights of children with disabilities in Zimbabwe. The authors employed a qualitative approach in exploring cultural and religious beliefs and practices abusive to children with disabilities. Authors used exploratory-descriptive case study design and purposive sampling in selecting participants. Data collection took place in Dzivarasekwa, a high-density suburb in Harare among children who were receiving rehabilitation services at Harare Hospital and their caregivers. The study established that children with disabilities who come from some apostolic families are disadvantaged, as their parents believe that demonic spirits causes disability. This then leads to heightened levels of discrimination. The study also found out that there are remedial but harmful cultural and religious practices. The study recommends that rigorous awareness raising is needed for communities to support people with disabilities, formation of support groups amongst people with disabilities themselves, introducing holistic interventions that address issues of cultural and religious beliefs and continuous training for frontline workers to keep in touch with current best practices, policies and laws around disabilities.

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Thapa, Subash, Shivani Bhattarai, and Arja R. Aro. "‘Menstrual blood is bad and should be cleaned’: A qualitative case study on traditional menstrual practices and contextual factors in the rural communities of far-western Nepal." SAGE Open Medicine 7 (January 2019): 205031211985040. http://dx.doi.org/10.1177/2050312119850400.

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Objective: Unhealthy menstrual practices and the contexts surrounding them should be explored and clearly understood; this information could be useful while developing and implementing interventions to increase hygienic practices during menstruation and consequently increase health and well-being of women. Therefore, this study was conducted to explore traditional menstrual practices and the contextual factors surrounding the practices in the rural communities of far-western Nepal. Methods: This was a qualitative case study conducted in the Achham district of Nepal. Semi-structured interviews were conducted among four women, three men and two female community health volunteers to collect data and thematic analysis was performed to analyze the data. Results: We found two commonly reported menstrual practices: seclusion practice (Chhaupadi) and separation practice. In the Chhaupadi practice, women are secluded to stay in a small shed away from the house and restricted to wash or take a bath in public water sources for 5–7 days of the periods, whereas in the separation practice, women can stay in the house, but they still have several restrictions. The contextual factors that were reported to influence the cultural practices are as follows: cultural beliefs that symbolize menstruation as impure, menstrual stigma, poverty, illiteracy, the influence of traditional healers and family members, and limited effect of Chhaupadi elimination interventions. We also found that some development in the reduction of cultural myths and practices is happening, but the rate of change is rather slow. Conclusion: Most of the Nepalese women, especially in the rural areas of far-western Nepal, are forced to follow the harmful menstrual practices because of the socio-cultural context surrounding their lives. We believe the findings of this study would be relevant in terms of developing and implementing further menstrual health-related, community-based interventions that will be responsive to the local cultural context, beliefs, and practices.

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Kumar, Revathy, and Fani Lauermann. "Cultural Beliefs and Instructional Intentions: Do Experiences in Teacher Education Institutions Matter?" American Educational Research Journal 55, no. 3 (November 22, 2017): 419–52. http://dx.doi.org/10.3102/0002831217738508.

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This cross-sectional study examines associations between preservice teachers’ experiences in teacher education ( n = 2,129), their beliefs about culturally diverse students, and their endorsed instructional practices within social reconstructionist and achievement goal theory frameworks. Structural equation modeling confirmed significant associations between experiences in teacher education and discomfort with student diversity, endorsement of mastery- and performance-oriented practices, and reluctance to adjust instruction to culturally diverse student needs. The number of multicultural education courses completed negatively predicted preservice teachers’ stereotype beliefs and positively predicted mastery orientation. Reluctance to accommodate to culturally diverse students’ educational needs mediated relations between stereotype beliefs and discomfort with student diversity with mastery- and performance-oriented practices. This demonstrates that general stereotype beliefs can inform proximal cultural intentions and instructional practices.

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Brathwaite, Angela Cooper, and Manon Lemonde. "Exploring Health Beliefs and Practices of Caribbean Immigrants in Ontario to Prevent Type 2 Diabetes." Journal of Transcultural Nursing 28, no. 1 (July 9, 2016): 15–23. http://dx.doi.org/10.1177/1043659615597041.

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This qualitative study explored the beliefs held by adult Caribbean immigrants regarding type 2 diabetes (T2D) and their practices in preventing it. A purposive sample of 15 immigrants living in Ontario, Canada participated in the study. Semistructured interviews were used to collect data from participants. Four themes emerged from the data: beliefs that protect participants from developing T2D, cultural practices to stay healthy, preserving culture through preparation of meals, and cultural practices determine number of servings of fruit and vegetables per day. Findings indicate how beliefs and cultural practices influence prevention of T2D and the need to design culturally tailored interventions for ethnic groups. Future research should explore health beliefs and cultural practices of other high-risk groups and use their findings to design and evaluate culturally tailored interventions to prevent T2D.

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Nayak, Malathi G., and Anice Geroge. "SOCIO-CULTURAL PERSPECTIVES ON HEALTH AND ILLNESS." Journal of Health and Allied Sciences NU 02, no. 03 (September 2012): 61–67. http://dx.doi.org/10.1055/s-0040-1703597.

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Abstract Introduction: Every society has its own traditional beliefs and practices related to health care. Some practices are effective whereas others may be harmful or ineffective. These beliefs and practices are linked to culture, environment and education. Health workers must have concern for the community's cultural values and beliefs so that they can utilize the harmless practices for effective use as well as eliminate harmful practices. Objectives of the study were to explore the adults perception on health and illness, Identify the health care seeking behavior and to find the relationship between perceptions on health and illness with the study variables. Method: Explorative cross sectional survey study was conducted among rural adults in the selected villages of Udupi district. The study subjects (75) were interviewed through a questionnaire and selected by purposive sampling Results: Data shows that majority (52.9%) of them were in the age group of 20-40 years and most (76.6%) of them were females. 52% were illiterate and 73% were lived in nuclear family. 64% of the samples take the decision to seek medical help by themselves. Majority of the samples (85%) perceived that yoga and exercises reduces the health risks. Most of the samples (70%) perceived smoking, alcohol, using unsafe water & food, multiple sex partner, stress, obesity, are the risk factors to cause the diseases. Conclusion: Present study samples perceived diseases like epilepsy, tuberculosis, leprosy is due to sin of god and past sins. Further studies may require giving awareness program on particular area to remove such false beliefs.

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Jenifer, Mary, and EbenezerEllen Benjamin. "Cultural practices and beliefs regarding newborn care in South India." Indian Journal of Continuing Nursing Education 20, no. 2 (2019): 106. http://dx.doi.org/10.4103/ijcn.ijcn_18_20.

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Asante, Eric Appau, Stephen Ababio, and Kwadwo Boakye Boadu. "The Use of Indigenous Cultural Practices by the Ashantis for the Conservation of Forests in Ghana." SAGE Open 7, no. 1 (January 2017): 215824401668761. http://dx.doi.org/10.1177/2158244016687611.

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Indigenous cultural practices play a significant role in the conservation of forests. Most of the forests within traditional communities in the Ashanti region of Ghana were preserved centuries ago through traditional beliefs and practices. Yet, less attention has been given to them in modern forest management. In most communities, these traditional practices are gradually “dying out.” This work identified cultural practices that have been used to successfully conserve forests by four communities purposively selected from the Ashanti region of Ghana (i.e., Semanhyiakrom, Akegyesu, Kubease, and Jachie), their benefits, and the perceived reasons for their neglect in the management of public forests. Qualitative data were collected through semistructured interviews using stratified random sampling technique to select respondents. The study found that beliefs, taboos, myths, proverbs, and songs were vital traditional systems used by the Ashantis to effectively conserve their forests. The Ashantis believe that the neglect of cultural practices in the management of public forests has resulted in increasing rate of deforestation, destruction of water bodies, and disasters inflicted by the gods such as prolonged drought and loss of soil fertility. To avoid forest degradation, it is important for forest managers, decision makers, and governments to recognize various cultural practices and traditional beliefs as very useful tools and integrate them into current national and international forestry plans and programs.

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Zhang, Yumei, and Shaoqian Luo. "Teachers’ Beliefs and Practices of Task-Based Language Teaching in Chinese as a Second Language Classrooms." Chinese Journal of Applied Linguistics 41, no. 3 (September 25, 2018): 264–87. http://dx.doi.org/10.1515/cjal-2018-0022.

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Abstract Chinese as a second language (CSL) policy makers and scholars began to introduce task-based language teaching (TBLT) to CSL teaching more than a decade ago. However, policy innovations or theoretical precepts are not necessarily the blueprints of teachers’ classroom practice. It is assumed that teachers are more likely to accept or apply the new approach if the new philosophy is concordant with their existing beliefs. This study attempts to examine the prospect of TBLT application in CSL teaching by exploring the extent to which TBLT philosophy has found its way into CSL teachers’ beliefs. The research also probes into teachers’ practices to explore whether their beliefs in TBLT could be actualized. A questionnaire, classroom observations and interviews have been employed. The results indicate that the Chinese teachers have strong faith in the effectiveness of TBLT, but they doubt its feasibility. Their difficulties and confusion in realizing their beliefs in practice, in turn, lead to their faith in TBLT philosophy having a peripheral status in their belief system. This may imply the bi-directional causal relationships between teachers’ beliefs and practices. The factors revealed make clear the responsibilities or measures to be taken at social-cultural, institutional and internal levels. The findings generate empirical insights into implementations of pedagogical innovations.

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Seidl-de-Moura, Maria Lucia, Tatiana Targino Alves Bandeira, Katia Nahum Campos, Edilaine Moreno da Cruz, Gabriela dos Santos Amaral, and Renata Gomes da Costa de Marca. "Parenting Cultural Models of a Group of Mothers from Rio de Janeiro." Spanish journal of psychology 12, no. 2 (November 2009): 506–17. http://dx.doi.org/10.1017/s1138741600001888.

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Developmental contexts have been studied in terms of systems of beliefs and practices, treated as part of general cultural models. This paper aims to describe aspects of parenting cultural models of a group of 200 primiparous Brazilian mothers from Rio de Janeiro, who had children less than 44 months old. Mothers answered the Socialization Goals Interview (SGI), and an adapted version of an inventory of beliefs about practices of care, developed by M. Suizzo. Answers to the SGI were coded in five categories and their subcategories: Self-maximization (SM), Self-control (SC), Lovingness (L), Proper demeanor (PD) and Decency (D), and scores in each of them were calculated. A factor analysis indicated three dimensions of mothers' beliefs about practices: Awaking and exposing the child to diverse stimuli (Stimulation), ensuring the Proper presentation of the child and Responding to and bonding to the child. Data was further analyzed in terms of subcategories of SM and D and of the relation to the factors mothers' educational level and sex of their child. Results showed that mothers from Rio de Janeiro share a cultural model of autonomy for their children, but that they also believe in the importance of their relationship to others.

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MacDonald, Jane. "Health Worker Awareness of Cultural Health Attitudes and Practices in Rural Colombia." International Quarterly of Community Health Education 7, no. 3 (October 1986): 211–23. http://dx.doi.org/10.2190/bp57-ev0g-dqkc-mb06.

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Health workers' awareness and understanding of clients' attitudes and practices regarding “health” is an important but insufficiently studied factor in planning health promotion programs. A group of thirty-seven rural Colombian campesino (peasant) women were interviewed to determine their health beliefs and practices. Following interviews and observation, the health workers (doctors, nurses, and nursing assistants) who worked with these women and their families, were interviewed regarding their perceptions and awareness of the campesinos' health attitudes and practices. The results show that the women had both western and “popular” (traditional) health practices. The health workers' awareness of their clients' beliefs and practices varied greatly and was influenced by various factors including: professional level, type of illness, local conditions, and experience. In general, however, the health workers were largely unaware of the more subtle health attitudes and practices—those attitudes which may strongly influence health seeking and health maintenance behavior. Concerted efforts must be made to determine the health beliefs and practices of a client or community in order for health promotion programs to be successful.

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Vieira, Mauro Luís, Maria Lucia Seidl-de-Moura, Eulina Lordelo, Cesar Augusto Piccinini, Gabriela Dal Forno Martins, Samira Mafioletti Macarini, Maria Cecília Ribeiro Moncorvo, et al. "Brazilian Mothers’ Beliefs About Child-Rearing Practices." Journal of Cross-Cultural Psychology 41, no. 2 (January 12, 2010): 195–211. http://dx.doi.org/10.1177/0022022109354642.

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Blessy, Valsarj Prabha. "CULTURAL BELIEFS AND SPIRITUAL WELLBEING AMONG WOMEN EXPERIENCING RELIGIOUS TRANCE." Journal of Health and Allied Sciences NU 03, no. 04 (December 2013): 013–16. http://dx.doi.org/10.1055/s-0040-1703695.

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Abstract Background: Every culture has unique ways of beliefs and practices with regard to religion and spirituality. Many rituals like possession, religious trance that are prevalent in society are considered normal especially when performed in a close community or group. Spirit possession is a culturally sanctioned, heavily institutionalized and symbolically invested means of expression in action for various ego dystonic impulses and thoughts.1 Aim: was to assess the cultural beliefs and spiritual wellbeing among women experiencing religious trance. Methods: A descriptive correlative survey design was used. Thirty one women who had experienced religious trance on the day of 'Siri jaatre' (Annual festival held in the temple) at Sree Veerabhadra Swamy temple, Hiriadka were selected for the study using purposive sampling technique. The instruments used for the study were Demographic Proforma, Cultural Belief Scale and Spiritual Wellbeing Questionnaire. Descriptive and inferential statistics were used for analysis of the data. Results: Majority women were illiterate (67.7%), coolie workers (61.3%) and married (93.5%). All the women (100%) had high cultural beliefs and high spiritual wellbeing. There was high correlation (r=0.624) between cultural beliefs and spiritual wellbeing.

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Patpong, Pattama. "Documenting linguistic and cultural heritage." Language Ecology 3, no. 2 (December 31, 2019): 135–56. http://dx.doi.org/10.1075/le.00002.pat.

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Abstract This paper aims to illustrate the relationship between documentary linguistics and ethnographic discourse analysis and to explore how language and cultural practices are connected in order to understand the linguistic practices and Black Tai death ritual as a key site of engagement. The Black Tai death ritual is selected in order to present the determined efforts made in maintaining Black Tai ethnic identity through cultural practices. Nexus analysis is introduced and deployed in this research to present the significance of Black Tai’s key communicative activity and social actions involved. In the analysis, the Black Tai death ritual is investigated. The study shows that documentary linguistics makes a noteworthy contribution to understanding the Black Tai’s linguistic and cultural heritage. It reveals that although death rituals are practiced in much the same way as they were in the past, there have inevitably been some significant changes depending on the locations, with specific adaptations and adopted elements based on the surrounding cultures (i.e., Thai culture and religious beliefs) and socio-economic conditions. Black Tai communities are at a settled stage of their death ritual practices by integrating certain aspects of Buddhism into their rituals. In order to construct a modern Black Tai identity among generations, younger generation engagement is challenging but it is essential for the inter-transmission of death rituals. With this dynamic cultural practice, the Black Tai are a good example of an adaptive and diverse ethnic group.

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Ozkol KÄ±lÄ±nc, Kadriye, and Esra Caylak Altun. "Transcultural Nursing." International Journal of Emerging Trends in Health Sciences 2, no. 1 (June 28, 2018): 01–06. http://dx.doi.org/10.18844/ijeths.v1i1.3775.

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Peopleâ€™s health beliefs and practices are affected by the culture in which they exist. In this sense; it is essential that nurses who experience the most interactions with health buyers/receivers and deliver health care services to those who have different cultures should know health related cultural beliefs and practices of those to whom they deliver health services in order to offer an effective and productive care. In this respect; transcultural nursing term emerges. Besides; as known, health-disease practices and needs of individuals who live in different cultures may be different. In this sense; it is necessary for nurses to respect for othersâ€™ cultural beliefs and to deliver nursing care by knowing and paying attention to their cultures because peopleâ€™s cultural beliefs and practices are very significant in that nurses give a holistic care. Keywords: Nursing, nursing care, transcultural nursing

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Taysom, Stephen. "‘Satan Mourns Naked upon the Earth’: Locating Mormon Possession and Exorcism Rituals in the American Religious Landscape, 1830–1977." Religion and American Culture: A Journal of Interpretation 27, no. 1 (2017): 57–94. http://dx.doi.org/10.1525/rac.2017.27.1.57.

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AbstractSince its inception in 1830, an important feature of Mormonism has been its belief in a literal Devil and in the ability of the Devil to possess human beings. Despite the pervasiveness of these beliefs and practices, Mormon possession and exorcism is a largely unstudied phenomenon. What follows is a careful study of four historical accounts of Mormon exorcism rituals dating from 1830, 1839, 1888, and 1977, and their narrative presentations. This article traces the development of Mormon possession/exorcism beliefs and practices and situates them within their larger historical contexts. The article also describes the relationship between Mormon dispossession rituals and the dispossession rituals of Protestant and Catholic groups in American history and presents through a consideration of the impact of broader American cultural trends on the theory and practice of Mormon exorcism from 1830 to 1977.

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Suizzo, Marie-Anne. "French parents’ cultural models and childrearing beliefs." International Journal of Behavioral Development 26, no. 4 (July 2002): 297–307. http://dx.doi.org/10.1080/01650250143000175.

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This study explored, identified, and described “cultural models” of parenting shared by Parisian parents of infants and young children from birth to age 3 years. A questionnaire was constructed in the field to assess levels of importance attached to 50 practices associated with the daily care of infants and young children. Data were collected from a sample of 455 Parisian mothers and fathers and principal components analysis was used to identify three reliable components of parenting beliefs that constituted cultural models: “Awakening and exposing child to diverse stimuli”, “Ensuring proper presentation of child”, and “Responding to and bonding with child”. Four sociodemographic variables predicted variation in mean importance scores associated with each of the three cultural models: parent’s age, gender, education level, and religiosity, although the magnitudes of these associations were small. The discussion highlights the strengths and limitations of this method and offers suggestions for further research.

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Ikechukwu, H. Ukweh, N. Ukweh Ofonime, Odeyemi Kofoworola, and D. Ekanem Asukwo. "Influence of cultural and traditional beliefs on maternal and child health practices in rural and urban communities in Cross River State, Nigeria." Annals of Medical Research and Practice 1 (April 6, 2020): 4. http://dx.doi.org/10.25259/anmrp_4_2019.

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Objective: The influence of cultural and traditional beliefs on key maternal and child health practices in the developing nations cannot be overemphasized. This study was carried out to determine the influence of cultural and traditional beliefs on key maternal and child health practices among rural and urban mothers in Cross River State. Materials and Methods: The study design was a comparative analytical cross-sectional study among mothers with under-five children in rural and urban households in Cross River State and the study populations comprised mothers of under-five children and traditional birth attendants in Cross River State. Sampling technique used to select respondents in the rural and urban sites was multistage sampling method and the sample size was determined using standard method of comparing two independent groups. For focus group discussion (FGD), the purposive sampling method was employed in both study sites. The study instrument was a semi-structured questionnaire and data obtained were analyzed using SPSS version 21.0. Results: Statistical analysis showed that the age of mother, husband, and marriage of women from the rural communities were significantly higher (P > 0.05) than that of women from the urban communities. Knowledge of the cultural beliefs of their people concerning maternal and child health is significantly higher in the rural communities than in the urban communities (P < 0.0001). Similarly, there was significant difference in the cultural dispositions of the rural and urban communities to maternal and child health practices (P < 0.05). The results of this study suggest that traditional beliefs influence maternal and child health-care practices in Cross River State, Nigeria. Conclusions: It is therefore concluded that cultural and traditional influences on maternal and child health practices are predominant in rural settings, with positive or indifferent cultural disposition to recommended practice being commonly associated with such practice. Maternal health education as well as education and engagement of traditional leaders are highly recommended. This should be focused at corrective reorientation toward the preference of recommended best practices that they currently do not support while sustaining the effort at encouraging other best practices.

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Tata, Jasmine, and Sameer Prasad. "National cultural values, sustainability beliefs, and organizational initiatives." Cross Cultural Management 22, no. 2 (May 5, 2015): 278–96. http://dx.doi.org/10.1108/ccm-03-2014-0028.

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Purpose – Organizations are implementing sustainability initiatives in different countries with varied socio-cultural systems. The literature on sustainability, however, does not present a clear picture of how national culture can influence interpretations of the meaning of sustainability and how these differences in interpretation can result in different sustainability practices. The purpose of this paper is to build upon the current literature by identifying mechanisms (i.e. sustainability beliefs and perceptions) that mediate the relationship between national cultural values and organizational sustainability initiatives. Design/methodology/approach – The authors examine the literature on culture and sustainability practices, and develop a conceptual model that identifies how cultural values influence the sustainability initiatives of organizations. Several propositions are identified that specify relationships among the constructs, and guidelines are provided for testing the model in future research. Findings – The model posits that national culture influences sustainability beliefs and perceptions, which in turn influence the quantity and scope of sustainability initiatives. The relationship between sustainability beliefs and organizational sustainability initiatives is moderated by sustainability orientation and organizational capacity. Originality/value – The model can help researchers and practitioners better understand the meaning of sustainability in the context of international business by identifying the mechanisms that explain the link between culture and sustainability. It can also help researchers generate hypotheses for future research. Finally, the model can guide multinational corporations attempting to drive sustainability programs through their subsidiaries as well as international developmental agencies trying to develop programs in partnership with local non-governmental organizations (NGOs).

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Lundberg, Pranee C., and Trieu Thi Ngoc Thu. "Vietnamese women’s cultural beliefs and practices related to the postpartum period." Midwifery 27, no. 5 (October 2011): 731–36. http://dx.doi.org/10.1016/j.midw.2010.02.006.

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Wehbe-Alamah, Hiba, Marilyn McFarland, Margaret Andrews, Lyndsey Clark, Alishia Harris, Joan Maten, and Paula Stock. "Metasynthesis of Cultural Care Expressions, Beliefs, and Practices of African Americans." Online Journal of Cultural Competence in Nursing and Healthcare 1, no. 1 (January 1, 2011): 51. http://dx.doi.org/10.9730/ojccnh.org/v1n1p2.

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Gu, Qing. "Variations in beliefs and practices: teaching English in cross-cultural contexts." Language and Intercultural Communication 10, no. 1 (February 2010): 32–53. http://dx.doi.org/10.1080/14708470903377357.

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Bangari, Akhil, Sunil Kumar Thapliyal, Ruchi Ruchi, Bindu Aggarwal, and Utkarsh Sharma. "Traditional beliefs and practices in newborn care among mothers in a tertiary care centre in Dehradun, Uttarakhand, India." International Journal Of Community Medicine And Public Health 6, no. 6 (May 27, 2019): 2600. http://dx.doi.org/10.18203/2394-6040.ijcmph20192330.

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Background: Neonatal care practices are different in different communities. Before any intervention planned to reduce mortality and mortality in community, understanding of local belief and practices is necessary. Some of the harmful practices need to be abandoned and good or harmless practices need to be appreciated. This study was conducted to understand the cultural beliefs and practices in newborn care among residents of Uttarakhand.Methods: This was descriptive, cross-sectional study carried out among 300 postnatal mothers admitted to the hospital. The data was collected using self-administered questionnaires. Statistical analyses of the data was done using SSPS version 22.0.Results: 4% of the mothers believed colostrum to be unsuitable for the newborn. 71% mothers were practicing daily baby massage. 71.3% believed that hot and cold foods can harm their baby’s health. 57.3% practiced application of Kajal on baby’s face. 74.7% of mothers would keep Knife under pillow and 16.7% match box under baby’s cloth. 5.3% mother believed in practice of branding. 81% of mothers accept to practice of pouring oil in baby’s ear. 22.3% mothers believed in isolating mother baby together for 30-40 days.Conclusions: Certain practices are still prevalent like Branding, discarding colostrum, Kajal application, pouring oil in baby’s ear and very restricted dietary regime of mothers. These practices need to be stopped by educating mothers and relatives in postnatal wards.

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Andina Díaz, Elena, Maria Fátima Silva Vieira Martins, and José Siles-González. "Creencias y prácticas alimentarias en embarazo y puerperio: aplicación del Modelo de Tradiciones de Salud." Enfermería Global 20, no. 1 (January 1, 2021): 98–121. http://dx.doi.org/10.6018/eglobal.413651.

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Objetivo: Describir las creencias y prácticas culturales relacionadas con la alimentación durante el embarazo y puerperio en mujeres adultas (mayores de 60 años) en dos culturas diferentes, aplicando el Modelo de Tradiciones de Salud. Método: Se llevó a cabo un estudio cualitativo. Participaron 16 mujeres residentes durante su embarazo/parto/puerperio en un área rural de Braga (Portugal), o León (España). La técnica de recogida de información fue la entrevista semiestructurada. Se hizo un análisis de contenido, siguiendo el Modelo de Tradiciones de Salud. Resultados: Se identificaron creencias y prácticas relacionadas con la alimentación, encaminadas a proteger, mantener y recuperar la salud de la madre/recién nacido, desde la esfera física/mental/espiritual (9 dimensiones interrelacionadas). Conclusión: Se describieron creencias y prácticas alimentarias en embarazo/puerperio de mujeres mayores, constatando el papel de la cultura en las mismas. Se consideraron 9 dimensiones interrelacionadas, y el rol relevante de familiares/allegadas. Estos datos pueden ayudarnos a planificar acciones de salud maternal en la actualidad, participativas (familia/comunidad), corregir ciertas prácticas, y proporcionar cuidados congruentes con la cultura de las mujeres. Ello puede ayudar a transformar creencias, o valores y actitudes que incardinan una determinada forma cultural en la enfermería. Objective: To describe the cultural beliefs and practices related to food during pregnancy and the puerperium in adult women (over 60 years old) in two different cultures by applying the Health Traditions Model. Method: A qualitative study was carried out with the participation of 16 women resident during their pregnancy / childbirth / puerperium in a rural area of Braga (Portugal), and León (Spain). The information collection technique was the semi-structured interview. A content analysis was made, following the Health Traditions Model. Results: Beliefs and dietary practices related to feeding were identified, aimed at protecting, maintaining and recovering the health of the mother / newborn, from the physical / mental / spiritual sphere (9 interrelated dimensions). Conclusion: Eating beliefs and practices in pregnancy / puerperium of older women were described, confirming the role of culture in them. 9 interrelated dimensions were considered, as well as the relevant role of family / relatives. These data can help us plan for current, participatory (family / community) maternal health actions, correct certain practices, and provide care consistent with the culture of women. This can help transform beliefs, or values and attitudes that embody a certain cultural form in nursing.

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Liamputtong Rice, Pranee. "Infant Weaning Practices among Hmong Women in Melbourne." Australian Journal of Primary Health 5, no. 2 (1999): 27. http://dx.doi.org/10.1071/py99017.

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This paper examines infant weaning practices and describes the role of cultural beliefs and practices on infant feeding patterns among Hmong immigrants in Melbourne. The paper is based on in-depth interviews and participant observation conducted with 27 Hmong mothers and some traditional healers during 1993 and 1998. Traditionally, Hmong women breastfeed their newborn infants. Exclusive breastfeeding continues until the infant is at least five months old when supplementary food is commenced. Hmong women practise prolonged breastfeeding, usually until a subsequent birth. However, solid foods are gradually given to the child and common household foods are offered when the child is ready for them. Weaning, therefore, does not usually present an abrupt interruption in the infant's habits and hence does not cause much upset. Cultural beliefs and practices relating to infant feeding and weaning among the Hmong constitute a favourable trend, as currently recommended by the World Health Organization. It is proposed that knowledge about cultural beliefs and practices among the Hmong will help to promote better understanding among health care professionals who work with immigrants, so that culturally appropriate care can be provided.

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Malhotra, S. "JS03-04 - How to Integrate Cultural Beliefs and Attitudes in Diagnosis and Treatment." European Psychiatry 26, S2 (March 2011): 2006. http://dx.doi.org/10.1016/s0924-9338(11)73709-9.

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Culture forms a part of one's identity. Cultural beliefs are intricately interwoven not only in conflicts and psychopathology but also in conflict resolution. With classificatory systems, now understanding and emphasizing on a ‘person-centred’ approach, the need to integrate cultural beliefs and attitudes can not be understated. With globalization, awareness and understanding of cultural beliefs, values, scriptures, practices, rituals and festivities, can help in personal growth, understanding psychopathology, establishing trust and rapport, aid in the help-seeking process, holistic management of the patient in a more acceptable, sensitive and compliant manner. Revisiting scriptures and trying to understand the insights gained in the past era can add on to the knowledge and skills used in the practice of Psychotherapy. Models of cultural integration that can be utilized in the teaching and practice of psychiatry, in understanding preventive psychiatry and stress-management shall be presented. Such integration shall be a definite step forward to a ‘person-centred’ approach and in addressing the soul of science.

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Karan, Abraar, Gretchen B. Chapman, and Alison Galvani. "The Influence of Poverty and Culture on the Transmission of Parasitic Infections in Rural Nicaraguan Villages." Journal of Parasitology Research 2012 (2012): 1–12. http://dx.doi.org/10.1155/2012/478292.

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Intestinal parasitic infections cause one of the largest global burdens of disease. To identify possible areas for interventions, a structured questionnaire addressing knowledge, attitude, and practice regarding parasitic infections as well as the less studied role of culture and resource availability was presented to mothers of school-age children in rural communities around San Juan del Sur, Nicaragua. We determined that access to resources influenced knowledge, attitude, and behaviors that may be relevant to transmission of parasitic infections. For example, having access to a clinic and prior knowledge about parasites was positively correlated with the practice of having fencing for animals, having fewer barefoot children, and treating children for parasites. We also found that cultural beliefs may contribute to parasitic transmission. Manifestations ofmachismoculture and faith in traditional medicines conflicted with healthy practices. We identified significant cultural myths that prevented healthy behaviors, including the beliefs that cutting a child’s nails can cause tetanus and that showering after a hot day caused sickness. The use of traditional medicine was positively correlated with the belief in these cultural myths. Our study demonstrates that the traditional knowledge, attitude, and practice model could benefit from including components that examine resource availability and culture.

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Febryani, Ayu, Puspitawati Puspitawati, Trisni Andayani, Wira Fimansyah, and Dedi Andriansyah. "Folk Belief on Pancur Gading Site in Deli Tua Village, Sumatera Utara Province, Indonesia." International Journal of Management, Entrepreneurship, Social Science and Humanities 4, no. 1 (June 30, 2021): 01–16. http://dx.doi.org/10.31098/ijmesh.v4i1.410.

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Folk belief through magical practices is an integral part of the discussion about the Pancur Gading Site, located in Deli Tua Village, North Sumatra, Indonesia. Through this folk belief, people come with their own goals and purposes. The remains of this site can be seen by the rushing water of the two showers, namely ‘pancuran putri’ (princess shower) and ‘pancuran panglima’ (the commander's shower). People believe by using this water, all the problems in their life can be resolved immediately. Various magical practices are also held to fulfill human desires for the problems they face. The religious behavior of the people who believe in the properties of Pancur Gading is based on the folk belief in the worshiped figures. The legend of Putri Hijau provides a conception of revered supernatural figures, including the princess known as Putri Hijau or Nini Biring, her first brother (kakek naga), the second (kakek meriam), her commanders, and the ancestors who were worshiped according to cultural background of their respective communities. This belief is strengthened by the existence of media from supernatural experts who connect to patients. This paper is an effort to make an inventory of the various folk beliefs and traditions related to the Pancur Gading Site as an intangible cultural heritage.

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Ondwela, Matombo, Tebogo Mothiba, Nozuko Mangi, and Daniel Ter Goon. ""I Visited a Traditional Healer Because I Felt I wasn’t Getting any Better by Using Active Antiretroviral". Understanding Cultural Imperatives in the Context of Adherence to Highly Active Antiretroviral Therapy." Open Public Health Journal 12, no. 1 (July 31, 2019): 315–20. http://dx.doi.org/10.2174/1874944501912010315.

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Background: Anecdotal and empirical evidence seems to indicate that many people across the African continent indulge in different cultural practices that impinge on their adherence to the Highly Active Antiretroviral Therapy (HAART). These cultural practices vary between ethnicities or regions. Objective: The aim of this paper was to explore the cultural practices affecting HIV positive patients’ adherence to HAART in the Mopani district in Limpopo province, South Africa. Methods: A qualitative, explorative, descriptive study was conducted. Data were collected through one-to-one unstructured interviews using an interview schedule guide. Data were analysed using Tesch’s method of qualitative data analysis. Results: The findings indicate that cultural practices and beliefs concerning diseases and cure, prevailing faith that traditional health practitioners (THPs) could treat HIV/AIDS, stigmatisation of HIV patients, and the belief that HIV is caused by witchcraft and demons were the factors affecting patients on HAART. Clearly, HIV positive patients on HAART concurrently visit and patronise the THPs. This practice is affected by their cultural orientations and negatively impact on their adherence to HAART. Conclusion: The increased patronage of traditional medicine among HIV individuals are HAART calls for the integration of traditional health services into public health, and a multi-disciplinary collaboration would be beneficial to the community.

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Rocher, Ludo, and Sadashiv Ambadas Dange. "Encyclopaedia of Puranic Beliefs and Practices, Vol. 5." Journal of the American Oriental Society 112, no. 4 (October 1992): 660. http://dx.doi.org/10.2307/604485.

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Carter, Charles E., and Elizabeth Bloch-Smith. "Judahite Burial Practices and Beliefs about the Dead." Journal of the American Oriental Society 116, no. 3 (July 1996): 537. http://dx.doi.org/10.2307/605164.

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Frota, Mirna Albuquerque, Rosalba Maria Viana de Sousa, and Maria Grasiela Teixeira Barroso. "Beliefs and cultural values of the undernourished child's family." Acta Paulista de Enfermagem 21, no. 1 (March 2008): 101–6. http://dx.doi.org/10.1590/s0103-21002008000100016.

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OBJECTIVE: To identify and analyze the meanings of the mothers' participation in looking after their undernourished child. METHODS: An ethnographic approach was adopted, focusing on group dynamics within the family. RESULTS: Family influence in undernourished child care and the prevention of current and future practices related to the factors impede quality care. CONCLUSION: The cultural meanings that guide mothers, in terms of care, support, education and culture, are sustained by the social structure and have direct effects on the quality of people's life, as individuals and as social groups.

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Tursunova, Z., M. Kamp, N. Azizova, and L. Azizova. "Cultural Patterns of Health Care Beliefs and Practices among Muslim Women in Uzbekistan." Health, Culture and Society 6, no. 1 (May 19, 2014): 47–61. http://dx.doi.org/10.5195/hcs.2014.124.

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The purpose of this ethnographic study is to describe and analyse the meanings and uses of healthpromotion practices and beliefs, healing practices and folk medicine for Uzbek Muslim women.Contemporary healing practices can be seen as combining shamanic and Islamic concepts aboutdisease and healing, Sufi Research focus.The research questions ask how participants make decisions to seek remedies throughhealing practices, and how and whether they experience these choices and actions as empowering.The research also asks about what sorts of conditions women seeks to address through traditionalhealing practices; those in this study discussed seeking out such healing for colds, bronchitis, heartdisease, arthritis, as well as emotional and economic distress.Significance. With the increasing migration of Uzbeks to Canada, strength-based health care provisionapproach based on person-centred care, empowerment, health promotion and prevention and collaborative partnership is crucial in achieving quality of care.

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Hulak, N. A. "Servage ritual “bread walking”: mythosemantics and cultural context." Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 65, no. 4 (November 5, 2020): 467–75. http://dx.doi.org/10.29235/2524-2369-2020-65-4-467-475.

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The article presents unique archival materials providing evidence that everyday magic practices, eschatological narratives and beliefs were common inBelarusduring the Second World War. The scientific commentary on the facts registered by Soviet scholars in folkloreethnographic expeditions of 1945–1946 confirms that during the war archaic rituals and folk orthodox beliefs were actualized in folk culture. It is proved that the ritual “bread walking” and the distribution of “holy letters” belong to the forms of ritualistic amulets. They occupy a peripheral position in the system of occasional rituals of Belarusians. Their ideological content determines the synthesis of folk religious ideologies with elements of contact, initial and apotropic magic. At the stock level, the amulets are implemented as transmission practices. In addition, the work defines mythosemantics, ritual context and intertextual relations of the “bread walking” ritual.

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Olaore, Augusta Y., and Julie Drolet. "Indigenous Knowledge, Beliefs, and Cultural Practices for Children and Families in Nigeria." Journal of Ethnic & Cultural Diversity in Social Work 26, no. 3 (October 31, 2016): 254–70. http://dx.doi.org/10.1080/15313204.2016.1241973.

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Christiansen, B. A., and J. E. Teahan. "Cross-cultural comparisons of Irish and American adolescent drinking practices and beliefs." Journal of Studies on Alcohol 48, no. 6 (November 1987): 558–62. http://dx.doi.org/10.15288/jsa.1987.48.558.

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Kagawa-Singer, Marjorie. "Diverse Cultural Beliefs and Practices About Death and Dying in the Elderly." Gerontology & Geriatrics Education 15, no. 1 (January 27, 1995): 101–16. http://dx.doi.org/10.1300/j021v15n01_09.

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van Schaik, Saskia D. M., Paul P. M. Leseman, and Sanne K. Huijbregts. "Cultural diversity in teachers’ group-centered beliefs and practices in early childcare." Early Childhood Research Quarterly 29, no. 3 (2014): 369–77. http://dx.doi.org/10.1016/j.ecresq.2014.04.007.

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Journal articles on the topic 'Cultural practices and beliefs'

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