Academic literature on the topic 'Men – Religious life'
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Journal articles on the topic "Men – Religious life"
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Bruce, Marino, Bettina Beech, Gillian Marshall, Nicole Phillips, Harlan Jones, Corinne Pettigrew, and Roland J. Thorpe. "RELIGIOSITY, RELIGIOUS BELIEFS, AND COGNITIVE STATUS AMONG BLACK AND WHITE MEN WITH SIMILAR INCOMES." Innovation in Aging 7, Supplement_1 (December 1, 2023): 372. http://dx.doi.org/10.1093/geroni/igad104.1234.
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Abstract Black men experience multiple stressors linked with cognitive impairment and have higher risks for Alzheimer’s Disease and related dementias than their White peers. Yet, few studies have focused on coping resources. Religious beliefs and institutions are thought to have health benefits; however, no study to our knowledge has examined religious practices or beliefs and their association with cognitive impairment disparities among Black and White men. The purpose of this study was to examine the association between religious practices and/or beliefs and cognitive status among Black and White men in the Health and Retirement Study (HRS). Data were drawn from Black and White men who reported incomes at or below $50,000 and completed the Core and Leave Behind Questionnaires in the 2016 HRS. The primary outcome was any cognitive impairment, a dichotomous variable derived from a modified version of the Telephone Interview for Cognitive Status (TICS). Religious service attendance, private prayer frequency, and religious beliefs were the primary independent variables. The proportion of Black men was 24.2% and had a larger proportion of individuals with any cognitive impairment than their White peers (47.2% vs 29.4%). Results from race-stratified Modified Poisson Regression models indicated that occasional religious service attendance was beneficial for White men (PR=0.68, CI:0.52-0.89) while private prayer (PR=0.71, CI:0.52-0.98) and religious beliefs (PR=0.90, CI:0.83-0.97) were inversely related to any cognitive impairment among Black men. Full-scale studies of Black men with robust religiosity measures are needed to further examine the association between religious factors and cognitive functioning among this group.
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Bruce, Marino, Bettina Beech, Dulcie Kermah, Gillian Marshall, Paul Archibald, Genee Smith, and Roland Thorpe. "Religious Service Attendance, Allostatic Load, and Mortality Among Black Men." Innovation in Aging 5, Supplement_1 (December 1, 2021): 421. http://dx.doi.org/10.1093/geroni/igab046.1633.
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Abstract Black men experience high levels of social and psychological stress and religion has been a coping strategy. The purpose of this study was to examine the association between religious service attendance and mortality among Black men. Data were drawn from the NHANES III (1988-1994) sample linked to the 2015 public use Mortality File. The analytic sample (n=2300) was restricted to Black men. All-cause mortality was the primary outcome and religious service attendance was the primary independent variable. Findings from Cox proportional hazards models indicated participants who attended at least once per week were 18% less likely to die than their peers who did not attend a religious service at all (fully adjusted HR 0.82; CI 0.68-0.99). The robust association between religious service attendance and mortality among Black men suggest that prospective studies are needed to further examine the influence of religion on health among this population.
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Alvi, Sajid Mehmood, Muhammad Tahir, and Saira Bano. "Religious Orientation, Spirituality, and Life Satisfaction: A Gendered Perspective." Global Social Sciences Review VI, no. I (March 30, 2021): 120–29. http://dx.doi.org/10.31703/gssr.2021(vi-i).13.
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In recent times, religiosity and spirituality have received much attention towards mental health, but very few investigations worked on their role on life satisfaction within the gender perspective. The present study, however, investigates the relationships between religiosity, spirituality, and life satisfaction among individuals residing in Haripur, Khyber Pakhtunkhwa (KPK) Pakistan, with special reference to gender. For this purpose, a sample of 150 adults (71 men and 79 women) were selected by convenient sampling technique and was evaluated using validated versions of three scales: Religious Orientation Scale (ROS), Spirituality Scale (SS), and Satisfaction with Life Scale (SLS). Results indicate that religiosity and spirituality have a significant positive correlation with life satisfaction. Results of linear regression showed that religiosity and spirituality significantly predict life satisfaction. Women reported more religious orientation and spirituality as compared to men in the sample studied. The study is useful for both men and women, highlighting the importance of one's orientation towards religion.
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Bruce, Marino A., Janice V. Bowie, Haley Barge, Bettina M. Beech, Thomas A. LaVeist, Daniel L. Howard, and Roland J. Thorpe. "Religious Coping and Quality of Life Among Black and White Men With Prostate Cancer." Cancer Control 27, no. 3 (July 1, 2020): 107327482093628. http://dx.doi.org/10.1177/1073274820936288.
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Prostate cancer is a significant impediment in men’s lives as this condition often exacerbates stress and reduces quality of life. Faith can be a resource through which men cope with health crises; however, few studies examine how religion or spirituality can have implications for racial disparities in health outcomes among men. The purpose of this study is to assess the associations between religious coping and quality of life among black and white men with prostate cancer. Data for this investigation were drawn from the Diagnosis and Decisions in Prostate Cancer Treatment Outcomes Study that consisted of 624 black and white men with complete information on the primary outcome and predictor variables. The primary outcome for this study was overall quality of life as measured by the Functional Assessment of Cancer Therapy-Prostate questionnaire. The main independent variable was religious coping measured by 2 subscales capturing positive and negative forms of coping. Black men in the study had lower overall quality of life scores (134.6 ± 19.6) than their white peers (139.8 ± 14.1). Black men in the sample also had higher average positive religious coping scores (12.9 ± 3.3) than white men (10.3 ± 4.5). Fully adjusted linear regression models of the total sample produced results indicating that positive religious coping was correlated with an increase in quality of life (β = .38, standard error [SE] = 0.18, P < .05). Negative religious coping was associated with a reduction in quality of life (β = −1.48, SE = 0.40, P < .001). Faith-oriented beliefs or perceptions can have implications for quality of life among men with prostate cancer. Sensitivity to the role of religion, spirituality, and faith should be seen by providers of health care as potential opportunities for improved outcomes in patients with prostate cancer and survivors.
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Plante, Thomas G. "Ethical Considerations in Working with Roman Catholic Seminarians and Men and Women in Religious Formation." Integratus 1, no. 4 (December 2023): 295–305. http://dx.doi.org/10.1521/intg.2023.1.4.295.
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There are many ethical challenges when mental health professionals work clinically with Roman Catholic seminarians as well as with men and women in religious formation. This article highlights several of the most prominent ethical issues and challenges confronted by mental health professionals working with these clients. These topics include issues of competence in evaluating, treating, and consulting with seminarians, those in religious life, or those applying to enter religious life. Issues of informed consent must also be considered so that seminarians, religious life clients, applicants, and their religious superiors have clarity about the limits of confidentiality and who maintains the privilege of accessing client information. In addition, professional conflicts can arise when Church expectations may seem challenging to satisfy for professionals trained in a predominantly secular environment. Cultural understanding and appreciation are needed to work with clients from different ethnic and racial groups as well as different religious orders and branches within the Catholic Church. Finally, the role of mental health professionals in the determination of acceptance or rejection into religious life and for ordination is discussed.
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Thorpe, Roland, and Keith Whitfield. "Social Determinants of Men’s Health Across the Life Course." Innovation in Aging 5, Supplement_1 (December 1, 2021): 420. http://dx.doi.org/10.1093/geroni/igab046.1629.
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Abstract There is a paucity of research focusing on the complex interaction between social, behavioral, biological, and psychosocial factors, and health outcomes among men. This symposium contains a collection of papers that discuss some key social determinants of health (SDOH) that can provide insights to advance our understanding of men’s health and aging across the life course. Dawn will discuss the Stroke Counseling for Risk Reduction (SCORRE) intervention designed to increase awareness, risk perceptions, and health behaviors to reduce stroke risk in African Americans. Findings suggest tailoring the intervention to the needs and preferences of young African American men. Archibald and colleagues seek to determine if race differences in allostatic load (AL) among adult men vary by age. Black men 45-64 had a higher AL score (PR = 1.14, 95% CI 1.02, 1.28) than White men. Skipper and colleagues used a grounded theory approach to examine the negative interactions of 35 religious middle and old age Black men. Analyses reveal that church-related negative interactions broadly fall within the following themes: (1) ageism within intergenerational churches, (2) people are messy, and (3) issues with leadership. Bruce and colleagues examine the association between religious service attendance and mortality among Black men. Participants who attended at least once per week were 18% less likely to die than their peers who did not attend a religious service at all (HR 0.82; 95% CI 0.68-0.99). These presentations collectively will bolster our knowledge on key SDOH among men across the life course.
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Higgins, Maura P. "Parental Bereavement and Religious Factors." OMEGA - Journal of Death and Dying 45, no. 2 (October 2002): 187–207. http://dx.doi.org/10.2190/raut-e0rx-tle5-au8y.
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There is a long held theory that religiosity provides comfort in times of bereavement. The purpose of this study is to examine religious factors and their relationship with depression as measured by the short CES-D scale in respondents that have experienced the death of a child. It is hypothesized that religious variables including a belief in afterlife and frequency of attendance at religious services will have a relationship with depression, with respondents who have higher measures of religiosity on these measures experiencing lower levels of depression. The research design is a secondary analysis of a single survey with data from the American Changing Lives Data Set, 1986, Wave 1. The study utilizes multiple regression analysis. The results of the study only weakly support the hypothesis that religious factors have a relationship with depression. Other variables, including, sex, marital status, race, age, family income, and education appear to have a stronger relationship with depression than religious factors. The study suggests that marital status has the strongest relationship with depression for women, and education has the strongest relationship with depression for men. The study's conclusion suggests that married women, and men with a higher level of education experience lower levels of depression.
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Kaplan, Kalman J., Lisa Ficker, Inga Wallrabenstein, Neal Dodge, Peta-Gay Laird, Kenneth Thiel, and Melissa Folk. "Why does Zeno the Stoic Hold His Breath? “Zenoism” as a New Variable for Studying Suicide." OMEGA - Journal of Death and Dying 56, no. 4 (June 2008): 369–400. http://dx.doi.org/10.2190/om.56.4.e.
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A single misfortune may be seen as just that, or may be interpreted as Zeno the Stoic did, as a “sign” of cosmic proportion (zenoizing), which paradoxically provides a missing meaning structure. This article presents two studies testing out this new variable (zenoism): in Study One ( n = 233), we explore the moderating effects of religiosity and gender on zenoism, depression, demoralization, and suicidality. In Study Two ( n = 137), we explore these same moderating effects on zenoism, fear of dependency, value of life, and favorability toward physician-assisted suicide (PAS). Results indicate: 1) men and non-religious respondents (especially men) zenoize more than women and religious respondents; 2) non-religious respondents, (especially men) are more generally favorable to PAS and more suicidal; 3) Zenoism is negatively related to depression, demoralization, and value of life for non-religious respondents, and for men; 4) Zenoism is positively related to favorability toward PAS toward one's self and overall suicidality; and finally 5) general and self-specific favorability toward PAS are distinct, but both relate to overall suicidality.
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Hwang, Woosang, Xiaoyan Zhang, Maria T. Brown, Sara A. Vasilenko, and Merril Silverstein. "Religious Transitions Among Baby Boomers From Young Adulthood to Later Life: Associations with Psychological Well-Being Over 45 Years." International Journal of Aging and Human Development 94, no. 1 (October 21, 2021): 23–40. http://dx.doi.org/10.1177/00914150211029892.
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We used classification analysis to examine change in religiosity among baby boomers from young adulthood to early old age and how religiosity transition patterns are associated with psychological well-being in later life. In addition, we tested the gender difference in the above association. We applied latent class and latent transition analysis to 392 baby boomers who participated in the Longitudinal Study of Generations in Wave-1 (1971) and Wave-9 (2016). We identified three classes describing religiosity at each wave (strongly religious, doctrinally religious, and weakly religious), and considered five types of change or stability in religious class membership from Wave-1 to Wave-9. Multiple regression with gender interactions revealed that men who stayed strongly religious over the period reported better psychological well-being compared to men who declined in their religiosity; no such pattern was found for women. Our findings suggest that maintaining strong religiosity over the life course was beneficial for baby boom men in later life.
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Hawes, Frances, and Jane Tavares. "LONG-TERM GENDERED PATHWAYS OF RELIGIOUS INVOLVEMENT POST WIDOWHOOD." Innovation in Aging 6, Supplement_1 (November 1, 2022): 431. http://dx.doi.org/10.1093/geroni/igac059.1693.
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Abstract Widowhood is associated with decreased emotional well-being, particularly increased depression. Prior research suggests that religiosity may help improve mental health among widowed individuals. However, longitudinal studies exploring the role of religiosity on emotional well-being among widowed older adults is lacking, as are studies which examine different dimensions of religiosity. This longitudinal study analyzed data from the 2006-2018 waves of the nationally representative Health and Retirement Study (HRS). Ordinary least squares (OLS) regression analysis was used to examine the relationship between widowhood and depression as well as the role of religiosity as a moderator of this association. Analysis was stratified by gender to further explore these interactions. Results show that men and women show similar levels of depression at widowhood, but men are far less likely to be depressed prior to widowhood. Women also show a better recovery pattern over time post-widowhood. Furthermore, religiosity (particularly attending church) is an effective way of coping with widowhood and mitigating depression for both genders. However, men are significantly less religious than women. This study highlights the long-term effects of widowhood on depressive symptomology among older adults. Practical implications of this study include intervention development around increased screening and treatment for depression for widowed older adults (in particular, for widowers) as well as connecting this vulnerable population with resources. These findings may also inform program outreach (such as hospice bereavement services) that aim to facilitate healthy grieving among widowed older adults.
Dissertations / Theses on the topic "Men – Religious life"
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Smith, Rachael D. "Contemporary Paganism in America : the role of heterosexual and homosexual males in a female oriented religion." Virtual Press, 2006. http://liblink.bsu.edu/uhtbin/catkey/1347736.
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This study explores the origins and development of one of America's largest alternative religions, contemporary Paganism, while placing emphasis on the roles of homosexual and heterosexual males within a movement that is dominated by women and focused on a Goddess, rather than a God. This gendered examination demonstrates contemporary Paganism's roots in the counterculture movement of the 1960s, and investigates how rituals have changed for boys within the movement, as well as ritual modification among homosexual males. This study reveals a reverse sexism among contemporary Pagan women toward males within the community and how this group is still working toward understanding and acceptance between the sexes. With an ever growing presence and over 300, 000 contemporary Pagans in the United States to date, this religious group adds to the changing contours of American religion.Ball State UniversityMuncie, IN 47306Department of History
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Sav, Adem. "Broadening the Scope of Work-Life Balance: Experiences of Australian Muslim Men as an Ethno-Religious Minority." Thesis, Griffith University, 2011. http://hdl.handle.net/10072/366212.
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Work-life balance is a pressing issue for the global workforce and features in much current media and academic debate. While the wealth of research in this area offers great depth and understanding, most research has been conducted in Western societies on white, English-speaking Anglo-Saxon populations. Emerging research demonstrates that cultural beliefs, values and norms can considerably influence work and non-work experiences. This thesis examines how Australian Muslim men interpret, experience and achieve work-life balance (WLB). As such, this research offers a different context to existing work-family theoretical models by demonstrating how religiosity influences balance, conflict and enhancement between work and non-work roles for Muslim men, a culturally diverse ethno-religious minority in Australia.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Public Health
Griffith Health
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Shields-Más, Chelsea. "The Irish Christian holy men : Druids reinvented? /." Connect to online version, 2008. http://ada.mtholyoke.edu/setr/websrc/pdfs/www/2008/292.pdf.
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Lott, Bruce R. "Becoming Mormon Men: Male Rites of Passage and the Rise of Mormonism in Nineteenth-Century America." Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTGM,23536.
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Selner, Charles Arthur. "Exploring the spiritual base of gay men in substance abuse treatment." CSUSB ScholarWorks, 2008. https://scholarworks.lib.csusb.edu/etd-project/3339.
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The purpose of this study was a qualitative exploration of how gay men experienced the spiritual base of a substance abuse treatment program. The specific clientele are gay men who completed at least sixty days participation in an intensive LGBT outpatient treatment program and were living in a sober residence known as The Studios of Palm Springs, CA. The research question asked whether this program worked to develop spirituality for gay men.
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Van, Der Watt Jacobus Stephan. "Images of men and masculinities within cultural contexts : a pastoral assessment." Thesis, Stellenbosch : Stellenbosch University, 2007. http://hdl.handle.net/10019.1/19742.
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Thesis (DTh) -- Stellenbosch University, 2007.ENGLISH ABSTRACT: This study is an endeavour on the cutting edge of the field of practical theology. It engages in a pastoral assessment of contemporary men and masculinities in their manifold representations and embodiments. An in-depth assessment of current schemata of interpretation (on the issue of masculinity), is done within different cultural contexts, aiming to hermeneutically put this into dialogue with a pastoral-anthropological view on masculinity. This dialogue is initiated in order to gain deeper insight into diverse masculinities and the challenges they face in their search for meaning, intimacy and vitality. The point of the dialogue here is rather to describe than to prescribe. The dissertation analyses ‘masculinities as experienced and enacted’ in life and ‘masculinities as represented’ in the mass media as well as in other forms of pop culture, through a multidisciplinary perspective. It is further aimed at the contextual, theological deconstruction of these cultural representations and the establishment and furthering of meaningful connections between male identity, human dignity and Christian spirituality. The focus in contemporary (sociological and psychological) research on masculinity is on enactment of masculinities or ‘doing’ masculinities rather than ‘being’ masculine. The dominant cultural images of masculinity within a globalising life-order suggest and promote materialistic values such as efficiency, performance, mechanisation and functionality. These images are assessed and the interplay between it (the cultural images) and conceptualisations of God (God-images) are explored. This study asserts that men’s identity, self-understanding and spirituality is shaped in many ways by these images, but that the image of the crucified and risen Christ can indeed serve as a meaningful and normative-critical counter-image to the macho-images portrayed by most postmodern masculinities (which many men presently experience as confusing). This counter-image of Christ can transcend the abuse of power, the focus on performance and the commodification of male embodiment, in men’s lives, as they engage in a spirituality of vulnerable courage. A pastoral-anthropological perspective is employed in order to shift the emphasis on male identity in terms of gender and sexuality, towards a spiritual understanding of male identity in terms of human dignity and human destiny (i.e. the quest for meaning). The important question of the relationship between power, masculinity and male embodiment is addressed. Essentialist ideas about masculinity are deconstructed, and a re-interpretation thereof is introduced within a view of reality that affirms and embraces an earth-centred and embodied spirituality. Masculinity and male identity is in that sense “saved” from a commercial reduction by means of an eschatological and pneumatological perspective. This theological re-interpretation of masculinity presents a critical factor on the cultural notion that manhood is something that must be validated by means of performance (especially on the terrain of sexuality). Masculinity, viewed from an eschatological perspective, is thus more than virility that has to be manifested by doing functions. The culturally-determined understanding of masculinity - in terms of brutal power and control – is in this sense ‘emasculated’ in this study. In the light of Christ’s resurrection, there is new hope for the re-interpretation of masculinity. The postmodern man’s resurrection is therefore not guaranteed by the “Viagra-magic blue pill”, but in actual fact by the resurrection of Christ who daily unleashes and affirms new meaningful dimensions of hope in the globalised life-matrix. The power of masculinity thus lies in embodying vulnerability and mutual relationality, contesting unilateral and hierarchical relations. Within this context manhood is not equal to the size of achievement or success, nor performances or powerful penetration, but it rather denotes the capacity for lovingly hospitable relationships and the measure of the soul’s depth of character, i.e. its capacity to embody and affirm the courage to be.
AFRIKAANSE OPSOMMING: Hierdie studie is ‘n navorsingsreis op die snykant van die veld van praktiese teologie. Dit neem deel aan ’n pastorale ondersoek van hedendaagse mans en manlikhede in die verskeie opsigte waarop hul verteenwoordig en beliggaam word. ’n In-diepte assessering van huidige interpretasie-skemas - oor die onderwerp van manlikheid - word gedoen binne verskillende kulturele kontekste, met die doel om dit hermeneuties in dialoog te bring met ’n pastoraal-antropologiese perspektief op manlikheid. Hierdie dialoog word geïnisieër ten einde dieper insig te verkry in diverse manlikhede en die uitdagings wat hulle die hoof moet bied in hul soeke na sin, intimiteit en vitaliteit. Die punt van hierdie dialoog is eerder om te beskryf as om voor te skryf. Die dissertasie analiseer – deur ’n multi-dissiplinêre invalshoek - ‘manlikhede soos dit ervaar en uitgeleef word’ in die lewe asook ‘manlikhede soos dit verteenwoordig word’ in die massa media sowel as in ander vorme van populêre kultuur. Dit is verder gemik op die kontekstuele, teologiese dekonstruksie van hierdie kulturele verteenwoordigings, asook die tot stand bring en bevordering van betekenisvolle verbande tussen manlike identiteit, menswaardigheid en Christelike spiritualiteit. Die fokus in hedendaagse (sosiologiese en sielkundige) navorsing oor manlikheid val op die uitleef van manlikhede oftewel die ‘doen’ van manlikhede, eerder as om manlik te ‘wees’. Die dominante kulturele beelde van manlikheid binne ’n geglobaliseerde lewensbestel suggereer en bevorder materialistiese waardes soos effektiwiteit, prestasie, meganisasie en funksionaliteit. Hierdie beelde word ge-evalueer en die interaksie tussen dit (die kulturele beelde) en moontlike konseptualiserings van God (Godsbeelde) word verken. Hierdie studie voer aan dat mans se identiteit, selfverstaan en spiritualiteit op velerlei maniere gevorm word deur hierdie beelde, maar dat die beeld van die gekruisigde en opgestane Christus inderdaad kan dien as ’n betekenisvolle en normatief-kritiese kontra-beeld tot die “macho”-beelde wat deur meeste postmoderne manlikhede versinnebeeld word (maar wat baie mans huidiglik as verwarrend ervaar). Hierdie kontra-beeld van Christus kan die misbruik van mag, asook die fokus op prestasie en die kommodifisering van manlike beliggaming oorstyg in mans se lewens – deurdat hulle deelneem aan ’n spiritualiteit van weerlose moed. ‘n Pastoraal-antropologiese perspektief word dus hier benut ten einde die klem op manlike identiteit in terme van gender en seksualiteit te verskuif, in die rigting van ‘n spirituele verstaan van manlike identiteit in terme van menswaardigheid en menslike bestemming (d.i. die soeke na sin). Die belangrike vraagstuk van die verhouding tussen mag, manlikheid en manlike beliggaming word aangeraak. Essentialistiese idees oor manlikheid word gedekonstrueer, en ’n herinterpretasie daarvan word voorgestel binne ’n werklikheidsverstaan wat ’n aards-gesentreerde en beliggaamde spiritualiteit bevestig en waardeer. Manlikheid en manlike identiteit word in hierdie opsig “gered” van ’n kommersiële verskraling deur middel van ’n eskatologiese en pneumatologiese perspektief. Hierdie teologiese herinterpretasie van manlikheid bied ’n kritiese faktor op die kulturele opvatting dat manwees iets is wat gevalideer moet word deur middel van prestasie (veral op die gebied van seksualiteit). Manwees, gesien vanuit ‘n eskatologiese perspektief, is dus meer as viriliteit wat gemanifesteer moet word deur doen-funksies. Die kultureel-bepaalde verstaan van manlikheid – in terme van brutale mag en beheer - word in hierdie opsig ‘ontman’ binne hierdie navorsingstuk. In die lig van Christus se opstanding is daar nuwe hoop vir die herinterpretasie van manlikheid. Die postmoderne man se opstanding word daarom nie gewaarborg deur die “Viagra tower blou pil” nie, maar eintlik deur die opstanding van Christus, wat daagliks nuwe sinvolle dimensies van hoop in die geglobaliseerde lewensmatriks vrystel en bevestig. Die krag van manlikheid lê dus in die beliggaming van weerloosheid en wederkerige relasionaliteit, tesame met die weerstand bied teen unilaterale en hiërargiese verhoudings. Binne hierdie konteks is manwees nie gelyk aan die grootte van doelwitte wat bereik is of sukses, prestasie of kragtige penetrasie nie. Nee, manwees omvat eerder die kapasiteit vir liefdevolle, gasvrye verhoudings asook die afmeting van die siel se diepte van karakter, d.i. die kapasiteit daarvan om die ‘moed om te wees’ te beliggaam.
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Dreyer, Christian Hendrik. "Prediking in 'n konteks van die toenemende marginalisasie van die man." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/2930.
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Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009.In the past, white men in South‐Africa benefited from the structures in society. These benefits led to certain stereotypical images of manhood, and raised specific expectations that men need to comply with. In the meantime, the situation in South‐Africa changed in such a way that white men do not benefit from the structures of society in the way they did in the past. All men are not affected in similar way by these changes. Certain men are affected in such a way that they experience crises, because they cannot comply with the expectations associated with earlier ways of thinking about what it is to be a man, and because they cannot compensate for their vulnerability. The issue about men’s vulnerability is aggravated by the fact that many white men were emotionally wounded during their compulsory national military service. The preaching event needs to place the crises that are experienced by many white men, in the light of the gospel. That will mean that preaching needs to make a contribution in order to help the men who are experiencing crises, to discover who they really are. They need to discover that they are vulnerable people through whom God is working in a particular way, not when they have power, but while they are experiencing their vulnerability. The destructive effects that certain structures in society and the desire for success have on people, need to be pointed out in the light of biblical witness. The important role that women fulfil with regard to emotional support to men, also need to be pointed out in the light of biblical witness. With regard to the last‐mentioned, it is not the intention to stereotype women by enforcing a certain role on them, but rather to focus the attention on an important reality. Preaching’s contribution concerning all the aspects mentioned so far, ought not to occur in a prescriptive manner. It should rather proclaim God’s work in such a way that hearers can come to a better understanding of what God wants to do through them, or is already doing through them, in order to have an effect on their way of doing and being. South‐African preaching, however, is full of moralisms. Moralistic preaching does not proclaim God’s work so that hearers can act by the virtue of that, but set requirements hearers must comply with in order to produce certain results. This type of preaching has the potential to aggravate the situation for men who are experiencing crises. To prevent the last‐mentioned possibility, preachers must have clarity about who and what the congregation is and what the function of the Biblical text ought to be.
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Miguel, Maiara R?bia. "O modelo religioso e a experi?ncia religiosa da comunidade mateana: uma an?lise ? luz de Max Scheler." Pontif?cia Universidade Cat?lica de Campinas, 2016. http://tede.bibliotecadigital.puc-campinas.edu.br:8080/jspui/handle/tede/966.
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Pontif?cia Universidade Cat?lica de Campinas ? PUC Campinas
This study aims to analyze the influences that a religious model has on a religious community, stablishing a correlation between Max Scheler?s conception of religious model, ethical progress and religious experience with the bible text Sermon on Mount, specially, the Antitheses (Mt 5, 17-48) and the Lord?s Prayer ritual orientation. With this purpose, in this study is made a research to identify the religious model from Matthew?s community to understand the powerful influence to the construction of the meanings in the social world of this community. This study was possible approaching Max Scheler?s phenomenological works to contextualize the religious model, religious experience and ethical progress concepts. As well as, it was necessary to go deep in historical, social and exegetical aspects from Matthew?s bible text. It was necessary to enable the correlation method associated to the Matthew?s bible text phenomenological analyses to apply Scheler?s horizon to the bible reality, to answer what is the relation between a religious model and religious experience in the community from the Matthew?s bible text.
O presente trabalho tem o prop?sito de analisar as for?as de influ?ncia que o modelo religioso exerce em uma comunidade religiosa. Isso se fundamenta a partir da correla??o estabelecida entre a conceitua??o de modelo religioso, progresso ?tico e experi?ncia religiosa ao mundo social apreendido do texto b?blico o Serm?o da Montanha. A an?lise ter? como objeto a releitura do texto o Serm?o da Montanha, localizado no Evangelho de Mateus, em espec?fico, as Ant?teses (Mt 5.17-48) e a orienta??o ritual?stica do Pai-Nosso (Mt 6.5-15), ? luz do pensamento de Max Scheler. Partindo desse prop?sito, busca-se identificar o modelo religioso da comunidade mateana e compreender a for?a de influ?ncia desse modelo nos significados do mundo social dessa comunidade. O arcabou?o conceitual foi constru?do tendo como base obras do per?odo fenomenol?gico de Max Scheler para contextualiza??o dos conceitos de modelo religioso, progresso ?tico e experi?ncia religiosa. Foi necess?ria a constru??o de uma abordagem cr?tica dos aspectos hist?ricos, sociais e exeg?ticos da per?cope mateana. Por isso, foi poss?vel, a partir do m?todo da correla??o associado ? an?lise fenomenol?gica do Evangelho de Mateus, aplicar o horizonte conceitual scheleriano ? realidade dos vers?culos b?blicos, a fim de responder qual a rela??o entre modelo religioso e experi?ncia religiosa da comunidade mateana.
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Peshek, Brian. "Zen Masters at Play and on Play: A Take on Koans and Koan Practice." [Kent, Ohio] : Kent State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=kent1245605316.
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Thesis (M.A.)--Kent State University, 2009.Title from PDF t.p. (viewed March 3, 2010). Advisor: Jeffrey Wattles. Keywords: Zen; Chan; Ch'an; Play; Koan; gongan; kung-an; kōan; Blue Cliff Record; Biyanlu; Pi yan lu; Hekiganroku; Wumenguan; Wu-men kuan; Mumonkan; Xuedou Qiongxian; Hsüeh-tou Ch'ung-hsien; Setchō Jūken; Yuanwu Keqin; Yuan-wu K'o-ch. Includes bibliographical references (p. 89-95).
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Winther, Tine. "Men vad är det du gör? : Om arbetet med unga i svåra livssituationer med fokus på livsberättelsen." Thesis, Södertörns högskola, Centrum för praktisk kunskap, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-33446.
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Title of this master thesis is “But what are you doing? Working with young people in difficult life situations focusing on the life stories.” Through practical knowledge theory, I will try to find ways to depict knowledge that cannot be fully explained in models or methods. I want to highlight what my career is about. I'm not a social worker, I'm not a therapist, a bit of an behaviourist, but without an exam. I do this by showing how I work with the individual's life stories, helping young people in vulnerable life situations to gain an understanding of their skills, abilities and interests. I have a narrative starting point in my work. By this I mean that through my conversations with young adults and their networks, are interested in how people use and relate to their life stories. I have also given some examples of how I use fictional stories like as a mask, to help the individual reflect on their own life situation. Through conversations with young adults and professional partners I have tried to show how I work for the individual to own his own process.Genom praktisk kunskapsteori försöker jag finna vägar att gestalta den kunskap som inte fullständigt kan förklaras i modeller eller metoder. Jag vill belysa vad min yrkesroll går ut på. Jag är inte socionom, jag är inte terapeut, lite beteendevetare, men utan examen. Jag gör detta genom att visa hur jag arbetar med individens livsberättelser, hjälper unga i utsatta livssituationer att få syn på sina färdigheter, förmågor och intressen. Jag har i mitt arbete en narrativ utgångspunkt. Med det menar jag att genom mina samtal med unga och deras nätverk är intresserad av hur människor använder och förhåller sig till sina livsberättelser. Jag har också givit några exempel på hur jag använder fiktiva berättelser som mask, för att hjälpa individen att reflektera kring den egna livssituationen. Genom samtal med unga vuxna och professionella samverkansparter har jag försökt visa hur jag arbetar för att individen ska äga sin egen process.
Books on the topic "Men – Religious life"
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Ron, Johnson. Man talk: How men communicate. Council Bluffs, IA: Published and distributed by Midlands Associates, 1994.
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N, June Lee, and Parker Matthew 1945-, eds. Men to men: Perspectives of sixteen African-American Christian men. Grand Rapids, Mich: ZondervanPublishingHouse, 1996.
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E, Schmelzer Kate, ed. Encouragement for men. Uhrichsville, Ohio: Barbour Pub., 2008.
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E, Schmelzer Kate, ed. Encouragement for men. Uhrichsville, Ohio: Barbour Pub., 2008.
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Floyd, Ronnie W. Family life illustrated for men. Green Forest, Ark: New Leaf Press, 2004.
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Arterburn, Stephen. Being God's man-- in tough times: Real men, real life, powerful truth. Colorado Springs, Colo: WaterBrook Press, 2003.
Find full textBook chapters on the topic "Men – Religious life"
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Plante, Thomas G. "Assessment of men and women entering religious life." In Earning a living outside of managed mental health care: 50 ways to expand your practice., 127–29. Washington: American Psychological Association, 2010. http://dx.doi.org/10.1037/12138-027.
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Cerchiaro, Francesco. "Muslim masculinities under siege? Masculinity, religion and migration in the life stories of Muslim men married outside their religious group in Belgium and Italy." In Migratory Men, 91–106. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003353232-9.
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Mwale, Nelly. "Religious Men in Zambian Public Life: Representations of Pentecostal Pastors in the Media." In The Palgrave Handbook of African Men and Masculinities, 449–62. Cham: Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-49167-2_23.
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Trzebiatowska, Marta, and Steve Bruce. "Ways of Life." In Why are Women more Religious than Men?, 124–46. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:oso/9780199608102.003.0008.
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van Houts, Elisabeth. "Single Life." In Married Life in the Middle Ages, 900-1300, 229–54. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198798897.003.0008.
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This chapter is devoted to the single life. First it contains a section devoted to the issue of consent: who gives consent for the entry into monastic life, parents or the child? This section is followed by a discussion on single women in monastic and lay environments. The final section is devoted to single men in lay and monastic environments. The majority of single men and women were held hostage by economic circumstances rather than their own agency or choice. The relatively small group of religious young men and women entered their future destination by a combination of parental choice and their own agency. The increase in texts charting the generational battle for consent should be seen firmly in the wider context of a demand for choice amongst young people, especially women.
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Ayubi, Zahra, and Iman Abdoulkarim. "Muslim Women and Devotional Life." In The Oxford Handbook of Islam and Women, 275–88. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780190638771.013.32.
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Abstract Muslim women’s devotional lives have been largely understood within two paradigms: women’s practices as alternatives to those of men and the historical and contemporary recovery of women’s religious learning and authority. This chapter engages with ontological questions posed and complicated by each paradigm. On one hand, the “women’s alternative practices” paradigm raises the question of whether women’s-only rituals are empowering or if the same gender hierarchy and women’s exclusion from public ritual life that necessitates the need for alternative religious practices is an acceptance of an inferior or subordinate ontological status as devotional beings. On the other hand, the “recovery” paradigm asks whether a relationship to the Divine unmediated by men or gender norms is made possible through access to religious education, egalitarian interpretations of Islamic texts, the need for additional theological, ethical, and philosophical materials within the Islamic religious tradition, or a combination of all.
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Fader, Ayala. "The Morality of a Married Double Life." In Hidden Heretics, 91–120. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691169903.003.0004.
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This chapter focuses on the diversity of people living life-changing doubt and their still-religious spouses. It highlights the distinctive experiences and implications for men and women in double life marriages. It talks about double lifers that elaborated and navigated a changing morality influenced by liberal values, often in conflict with the ultra-Orthodox morality of their still-religious spouse and children. The chapter looks into the tension between revelation and secret keeping for people living double lives that meant choosing between self-fulfilment and comfortable familiarity, as well as between individual truth and protection of their family. It also reviews how double lifers secretly began violating the religious laws and obligations under the very noses of their still-religious spouses all the while appearing as ultra-Orthodox men and women to friends, family, and their communities.
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"Experiencing Village Life." In A Life in Urdu, edited by Marion Molteno, 41—C3.P56. Oxford University PressDelhi, 2022. http://dx.doi.org/10.1093/oso/9789391050948.003.0003.
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Abstract Two accounts of Russell’s time spent in South Asian villages, learning about daily life there: 1950, India: Umri, district Rohilkand, UP. Taken by Khurshidul Islam who had grown up in the village, Russell and his wife stayed with a young landlord called Said, who took him around the village to talk to men in various occupations. The women in Said’s household observed purdah so he could not meet them but his wife spent time with them. 1976, Pakistan: Kanyal, district Gujrat, Punjab. In the UK Russell met a woman from Kanyal who had migrated to the UK, and in Kanyal he stayed with her brother Akram. He joined in the daily routines of village life, observing roles of women and men; poetry as local entertainment; details of farming and other occupations; stories about migrant labour to cities or beyond; varieties of religious belief and observation.
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Aalders, Cynthia. "Life Writing as Spiritual Legacy." In The Spiritual Lives and Manuscript Cultures of Eighteenth-Century English Women, 173–208. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198872283.003.0005.
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Abstract Preserved and cherished as spiritual legacy, women’s life writings continued to be read after the death of their authors, thus forming community memory and continuing to shape religious identity. Building on the work of scholars who have highlighted the ways in which an historiographical emphasis on print culture has obscured women’s influence in eighteenth-century intellectual and literary worlds, this chapter considers the afterlives of women’s spiritual life writings and illuminates women’s ongoing, posthumous authority in varied religious contexts. This authority was perpetuated through future generations of women who were active more frequently than men as the keepers of manuscripts and, with them, spiritual meaning.
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Orr, Leslie C. "Domesticity and Difference/Women and Men: Religious Life in Medieval Tamilnadu." In Women's Lives, Women's Rituals in the Hindu Tradition, 109–30. Oxford University Press, 2007. http://dx.doi.org/10.1093/acprof:oso/9780195177060.003.0007.
Full textConference papers on the topic "Men – Religious life"
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Zineb, BOUSSAID. "Suspicions about Women's Rights and Their Status in Islam Comparison between Islamic Discourse and Legal Covenants." In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-20.
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There is no doubt that the world today is more interested than ever in the discourse of human rights that sheds light on the covenants and legal charters that govern this domain. Besides that, women are the pivotal pillar of the society; consequently, they are the primary concern in the human rights discourse of different generations. Subsequently, their personal, cultural, political, financial and social rights are recognized; furthermore, their rights are strengthened by official charters . Despite the fact that no one can deny the positive aspects of the human rights discourse related to the role and the status of women in society by spreading human rights awareness and building a strong relationship between men and women based on human considerations; nevertheless, real life is another world, it is paradoxical, declarations and covenants advocate for women’s rights, at the same time women suffer from violence, disrespect, and discrimination. In the era of rights, cultural openness, technological revolution and economic development, women are threatened more than ever by other ways of violence that directly target the natural instinct and the moral values by spreading abnormalities such as homosexuality and gender reassignment. These acts can also be seen in official discourses and adopted by official organizations and governments profiting from the lack of the moral discourse that should be undertaken by the monotheistic religions especially the Islam. Moreover, the human rights discourse accuses the religious discourse of violating women’s rights and raises a number of suspicions around it. This leads us to question the credibility and the effectiveness of the human rights discourse? And to look for the alternatives that the Islamic discourse can offer in order to remove all the suspicions raised around it. These are questions that I try to answer through this article by elucidating the essence of the Islamic discourse that works for spreading values and also to reply on the suspicions that have been raised about the status of women in the Islam. I decided to follow these steps: Introduction: defining the problem and determining the outlines. First: Instinct is a guide to family values and drawing up the relationship between men and women. Second: Polygamy. Third: Guardianship and Alimony responsibility for the family. Fourth: Guardianship in the Islamic marriage contract. Fifth: Females decrease in religion and mind. Sixth: The male has the equal of the portion of two females. Conclusion.
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Graskemper, Michael David. "A BRIDGE TO INTERRELIGIOUS COOPERATION: THE GÜLENJESUIT EDUCATIONAL NEXUS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/aeaf6717.
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The Gülen movement’s educational mission is, at its core and in its praxis, remarkably simi- lar to the centuries-old Jesuit educational tradition. It can be argued that both educational movements are united in a shared mission today –a deep concern for the spiritual freedom of the individual and a commitment to the betterment of the world. Both movements seek to instil values such as honesty, dedication, compassion and tolerance. To achieve this goal, students are offered a narrative of the past as a foundation on which to build an understanding of the modern world. Furthermore, they are educated holistically – in ethics and social justice as well as the sciences – what Gülen calls a ‘marriage of mind and heart’. This paper focuses on four shared values of education: commitment, responsibility, virtue and service. Within this framework, themes found in the Gülen educational movement, such as the Golden Generation and the concept of hizmet, are compared to similar Jesuit notions such as A.M.D.G., cura personalis, and ‘Men and Women for Others’. Differences and nu- ances are also addressed in the paper. The discussion aims to highlight the importance of values-oriented education in the modern world. The Gülen–Jesuit educational nexus is one positive bridge to inter-religious understanding and, importantly, collaborative action. The educational endeavors associated with the Turkish-Muslim Gülen movement have popu- larized, possibly more than any other facet of the group, Fethullah Gülen’s mission to prom- ulgate and cultivate an individually transformative Islam in the modern world. As the teach- ers and business partners of the Gülen movement continue to work to form conscientious, open-minded and just students in different cultures across the world, they will continue to be challenged and influenced by a myriad of different perspectives, religions, and socio-political groups; and, in turn, they will succeed in positively influencing those same cultures, as they have in many cases already. Of the many groups with which the Gülen movement has inter- acted in its ever-expanding intercultural milieu, this paper will focus on one: the educational charge of a Roman Catholic religious order called the Society of Jesus, a group more com- monly known as the Jesuits. This paper shows that the educational mission of the Gülen movement is, at its core, remark- ably similar to the mission of the centuries-old Jesuit Catholic educational tradition. In fact, it can be argued that the Gülen and Jesuit educational missions are, in theory and in praxis, united in a shared mission today; one that is rooted in a deep concern for the spiritual free- dom of the individual and dedicated to the betterment of the world. In analyzing this shared mission, this paper aims to discuss the importance of values-oriented education; particularly by addressing how the Gülen-Jesuit educational nexus can act as one positive bridge to inter- religious understanding and, importantly, cooperation and action in our transitioning world. In order to achieve this end, this paper begins with a short analysis of each movement’s back- ground with regard to education. Afterwards, the each movement’s notion of religious educa- tion is discussed. Finally, the focus turns to the mission themes the educational movements have in common. While there is a plethora of shared mission traits from which one could choose, for practical purposes this paper uses as its foundation for comparison four themes distilled by William J. Byron, S.J., from a mission statement from Georgetown University, the Jesuit university in Washington, D.C., which reads: Georgetown seeks to be a place where understanding is joined to commitment; where the search for truth is informed by a sense of responsibility for the life of society; where academic excellence in teaching...is joined with the cultivation of virtue; and where a community is formed which sustains men and women in their education and their conviction that life is only lived well when it is lived generously in the service of others (Byron 1997, 653). The first of these themes is a commitment to the understanding that God works in the world through people. The second is a responsibility to raise individual students to act justly in and for the world. The third is virtue, with the understanding that the way to achieve the mission of these schools is through educating students to be morally upright. Finally, the fourth theme is the need to be actively engaged in service to make the world a more peaceful, tolerant and just place to live. Commitment, responsibility, virtue, and service are, significantly, foundational for not only Jesuit schools, but Gülen schools as well.
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Breviario, Álaze Gabriel do. "Theocratic practices and procedures of Jehovah's Witnesses: A bibliographical and narrative documentary review." In V Seven International Multidisciplinary Congress. Seven Congress, 2024. http://dx.doi.org/10.56238/sevenvmulti2024-186.
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According to James 2:17,18, “faith without works is dead”; in other words, biblical theory without practice consistent with it is useless to God. For this reason, a religious organization that calls itself Christian, but that does not practice its own teachings in full, is not truly Christian. This does not mean being perfect, 100% correct in everything, because all Christians are imperfect and sinners, which is why we all make mistakes, we sin, whether in words or in actions. . But the continuous effort to maintain an unblemished conduct inside and outside religion, honest, ethical, moral and spiritually approved by God, is a fundamental Christian duty. That said, this work has the general objective of presenting the theocratic practices and procedures of Jehovah's Witnesses around the world. To this end, a bibliographical and narrative documentary review is carried out, under the Giftedean neoperspectivist paradigm, reasoning according to the hypothetical-deductive method. It concludes that for Christian religious teachings and practices to become an acceptable conduct, an acceptable way of life, approved by the Creator God Jehovah, and healthy psychically, spiritually and socially speaking, it is necessary to learn to live at the intersection between biblical knowledge and knowledge scientific. Because failing to follow the first in favor of the second leads to lacisism or atheism, and failing to follow the second in favor of the first leads to religious fanaticism, as is present among Jehovah's Witnesses today.
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Croitoru, Ion. "THE MORAL-RELIGIOUS EDUCATION AND ITS FUNCTIONS IN MAN`S LIFE." In 4th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS Proceedings. STEF92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/34/s13.085.
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Tomassoni, Rosella, Stefania Liburdi, and Annalisa Marsella. "THE ROLE OF WOMEN IN THE HISTORY OF ROMAN RELIGION: FROM VESTALE TO MADONNA." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs06.07.
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Introduction: Within the concept of women in the archaic Roman era, the present paper will attempt a believable reconstruction of the passage of the vestal woman figure, subjected to the male �potestas� of the �pontfex maximus� in which Eros was sacrificed to the Civitas due to the blackmail of equal rights, to the recovery of the woman as an object of Christian contemplation. Objective and Method: The aim of this article, through the analysis of recognized sources, is to study the axiom according to which the Roman woman was considered equal to the man in society (for roles, reputation, legal capacity, and public image), only playing the religious role of vestal, which denied her femininity.Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Topic: The figure and role of women in ancient Rome did not disregard religion. In that period, the various female personalities could be identified in the figures of: matrons, prostitutes, commoners, vestals, all of which were characterized by enslavement to the particular patriarchal figure (pater, husband or pontifex). Only the vestal priestesses would seem to be excluded from the list of figures subject to male protagonists. The woman, considered tender and soft (�mollis, �mulier�, the most fragile) was completely excluded from important roles in Roman society.The juridical position of the Roman woman is obtained in the law of the XII tables (451-450 BC): "Feminas, etsi perfectae aetatis sint, in tutela esse, exceptis virginibus Vestalibus" - "The women are all to be under protection, although they are adults, except the Vestal virgins". Vestal women could juridically act like a man only if subjected to the temple of the goddess Vesta; in a psychoanalytic analysis, therefore, the counterpart was the renunciation of femininity, which was imposed by the thirty-year chastity they had to abide by. Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Conclusion: In conclusion, with this article, we will analyse how the Roman religions (polytheistic and monotheistic) have contributed, throughout history, to subjecting women to male domination and to attributing a negative and sinful image to them, until the advent of Christianity. The psychologist feels the need to address a question: what of this primordial essence of the feminine scares the man of every age?
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Sadique, S., YD Lin, SA Walker, B. Rao, PAK du Cros, J. Greig, ATM Bhuiyan, et al. "Face mask acceptability and usage after mass distribution in a refugee camp during the Covid-19 pandemic: mixed-methods study." In MSF Scientific Days International 2022. NYC: MSF-USA, 2022. http://dx.doi.org/10.57740/s2se-8951.
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INTRODUCTION The crowded conditions within camps for refugees and internally displaced people create risk environments for unmitigated transmission of SARS-CoV-2. Within one such setting, Cox’s Bazar, Bangladesh, MSF distributed face masks in July-August 2020 for use by people living in eight camps to reduce transmission risks. However, uptake of face masks within camp populations and the factors influencing use are not well understood. METHODS We conducted a multi-level triangulation mixed-methods study in March 2021 in Cox’s Bazar. Field observations were undertaken in public spaces in four camps, noting individuals’ facemask use (appropriate versus not), use of other types of face covering (e.g., headscarf), and gender. We also analysed photographs posted on Twitter during March 2021 that were geotagged in the Cox’s Bazar area, posted with a specific keyword, or posted by connected accounts and tweets. Photographs were also categorised by facemask/headscarf use and gender. Finally, we conducted 32 in-depth interviews to understand perceptions and barriers around mask use. Qualitative data were analysed thematically using NVivo. ETHICS This study was approved by the Office of the Civil Surgeon, Cox’s Bazar, Bangladesh and by the MSF Ethics Review Board. RESULTS We made 3,152 public observations. Only 190/3,152 (6%) were using a mask appropriately. Men were more likely to be seen using any visible standard facemask appropriately than women (odds ratio, OR, 1.5, 95% confidence interval 1.1-2.2, p-value 0.037). Most women were observed wearing headscarves that precluded observing if masks were worn underneath. The content of 20 tweets were analysed. One photograph showed one person wearing a mask correctly; in 17 photographs individuals wore no face covering and in 2 wore scarves. Qualitative data suggested participants were aware of the importance of mask use but highlighted several reasons for not wearing them, including the fear of being insulted for wearing a mask due to the association between mask use and having Covid-19; a view that they were unnecessary because there was little Covid-19 in the camps; experiences of physical difficulties or discomfort whilst wearing masks; and a belief that wearing facemasks was unnecessary because “life or death is up to Allah”. Participants highlighted the current shortage of masks in the camps as well as adverse consequences of insufficient masks, and requested further distribution. CONCLUSION These findings suggest low adherence to recommendations around mask use in this camp setting. Multiple strategies need to be considered, including better distribution strategies and improved messaging and engagement with religious and community leaders to increase facemask use in settings such as Cox’s Bazar. CONFLICTS OF INTEREST None declared.
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Garcia, Albina L., and Ma Cecilia O. Martinez. "NURSES’ SPIRITUAL WELL-BEING AND EXTENT OF PRACTICE OF SPIRITUAL CARE." In London International Conference on Research in Life-Science & Healthcare, 19-20 June 2024. Global Research & Development Services, 2024. http://dx.doi.org/10.20319/icrlsh.2024.105125.
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This descriptive correlational study aimed to determine the level of awareness towards spiritual well-being and the extent of the practice of spiritual care of nurses who care for non-covid and COVID-19-infected adult patients at a tertiary hospital in Metro Manila. Data were gathered using two standardized questionnaires namely: The Spiritual Well-Being Scale (SWBS) created in 1982 by Craig W. Ellison and Raymond F. Paloutzian, and the Nurse Spiritual Care Therapeutics Scale (NSCTS) by Mamier and Tylor in 2015. Weighted Mean and Spearman’s Rho were used for the statistical treatment. Results of the study showed that the nurse respondents have a very high level of awareness towards spiritual well-being as to religious well-being (RWB) and existential well-being (EWB); they have a moderate extent of the practice in terms of spiritual care; there is a moderate significant relationship between the nurses’ level of awareness towards spiritual well-being in terms of religious well-being (RWB), existential well-being (EWB), overall spiritual well-being and their extent of practice of spiritual care. This implied that there is a relationship between the two variables accordingly but not to the highest degree; that is, the very high level of awareness towards spiritual well-being of nurses just moderately affected their extent of practice of spiritual care. Therefore, the researcher recommended more provision of spiritual care from the nurses for their patients.
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Zeng, Haijin. "INFLUENCE OF CHRISTIANITY ON THE CREATIVITY OF THE GUANGDONG POET HUANG LIHAI." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.25.
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Huang Lihai is one of the most active contemporary Chinese poets in the past two decades. His poems are a return to poetry, language and life. In the era of change and grand discourse dominating the aesthetic interpretation of literature, Huang Lihai’s poetry and spiritual exploration have obvious implications. His vitality in poetry creation and poetry activities has an important connection with his Christian faith and his thought resources. Huang Lihai pays close attention to individual life with heavy religious feelings, and tries to restore the relationship between man and god, the relationship between man and man, and the relationship between man and nature in the post-modern era. Backed by belief, he maintained human dignity and integrity with poetry, and opened up the divine dimension of poetry writing, which opened up a new aesthetic dimension for the Chinese contemporary poetry.
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Relela, Mokgadi, and Lydia Mavuru. "LIFE SCIENCES TEACHERS’ CONCEPTIONS ABOUT SOCIOSCIENTIFIC ISSUES IN THE TOPIC EVOLUTION." In International Conference on Education and New Developments. inScience Press, 2021. http://dx.doi.org/10.36315/2021end009.
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The goal of science education is emphatically positioned on promoting science literacy. The rationale is learners should not only learn about scientific knowledge and processes but also on how to apply the knowledge when making decisions about heterogenous societal and personal issues. Previous research has indicated that by addressing socioscientific issues (SSIs) when teaching controversial science topics, it provides a suitable context for developing scientific literacy in learners. Scientifically literate learners are well-informed citizens with regards to the social, ethical, economic, and political issues impacting on contemporary society. The theory of evolution is one such Life Sciences topic deeply embedded with SSIs. Teachers are conflicted when teaching this topic due to the controversy surrounding the theory as they view the teaching of evolution as a way of negating the legitimacy of their religious and cultural convictions. It is against this background that the study sought to answer the research question: How do Life Sciences teachers conceptualise socioscientific issues embedded in the topic evolution? In an explanatory mixed method approach, a questionnaire with both quantitative and qualitative questions was administered to 28 randomly selected grade 12 Life Sciences teachers. Data was analysed and descriptive statistics were obtained, and themes generated. The findings showed that all the participants were knowledgeable about the SSIs embedded in the topic evolution. In justifying their conceptions 61% of the teachers perceived SSIs as important in improving learners’ reasoning and argumentative skills; developing learners’ critical thinking skills; and in informing learners in decision making. There were however 11% of the teachers who pointed out that SSIs as too sensitive to deal with hence not suitable to teach young learners. Though the teachers were knowledgeable about the SSIs embedded in the theory of evolution, it does not mean that they could address them when teaching the various concepts of evolution. The main source of the controversy rose from the evolution of humankind versus the Christian belief in the six-day special creation. The participants (25%) indicated that evolution challenges peoples’ religious and cultural convictions, which conflicts both the teachers and learners to question or go against their religious beliefs. Several teachers pointed out that some of the concepts on evolution such as ‘living organisms share common ancestry (18%) and ‘the formation of new species from existing species’ (11%), undermine the superiority of human beings over other organisms. The findings have implications for both pre-and in-service teacher professional development.
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Wlochova, Andrea, and Karolina Slamova. "JAN AMOS COMENIUS AND HIS QUEST FOR ENNOBLING MAN�S LIFE." In 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.19.
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In 2020, the Czech Republic commemorated an anniversary of a significant humanistic thinker, writer, and theologist, whose importance has exceeded the borders of the Czech lands. Jan Amos Comenius (28 March 1592 � 15 November 1670) is a leading representative of the Czech culture of the 17th century, and he became famous, especially as an author of didactic works, which represented a breakthrough in the field of education and inspired the way to modern educational methods. These works were based on Comenius� tireless effort to look for didactic means to spread the knowledge he managed to gather. Thanks to these innovations, he became known as the teacher of nations. The aim of this paper is to present some of his most significant works in this area. The following part of the paper will focus on another aspect of his versatile activities in connection with the difficulties experienced by the Czech nation during the tragic and turbulent times after the Battle of White Mountain and the ban on non-Catholic religions. At that time, many Czech scholars emigrated. A substantial part of Comenius� work is devoted to expressing his feelings concerning the destiny of his nation and looking for ways to comfort and encourage those living in exile. In this respect, this paper will analyse one of his most significant works, the allegory The Labyrinth of the World and the Paradise of the Heart. The paper will also deal with Comenius� activities related to the Unity of the Brethren, which published the Kralice Bible � an important achievement for the Czech language and culture. In the midst of turbulent and wartime times, Comenius, in the spirit of his humanistic mission, realised that to improve conditions in the world, the spiritual renewal of humanity was necessary, and he devoted his life to searching for ways of ennobling man�s life.
Reports on the topic "Men – Religious life"
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Al-Qaddo, Syria Mahmoud Ahmad. Shabak Women in the Nineveh Plain: The Impact of Intersectional Discrimination on their Daily Lives. Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.008.
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This CREID Policy Briefing provides recommendations to address the discrimination and marginalisation faced by the Shabak community in the Nineveh Plains in Iraq. Shabak women in Iraq live within a tribal, religious and patriarchal society. Priority is given to men in terms of education, employment, public life, personal freedom and inheritance. This means that, while all Shabak people have suffered from years of conflict and marginalisation as a religious minority group, women and girls face particular forms of intersectional discrimination. Today more Shabak women go to school and university, and participate in political processes, but these developments have not been consistent or comprehensive for all Shabak women.
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Sultan, Sadiqa, Maryam Kanwer, and Jaffer Mirza. A Multi-layered Minority: Hazara Shia Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.011.
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Shia account for approximately 10–15 per cent of the Muslim population in Pakistan, which has a largely Sunni Muslim population. Anti-Shia violence, led by extremist militant groups, dates to 1979 and has resulted in thousands killed and injured in terrorist attacks over the years. Hazara Shia, who are both an ethnic and a religious minority, make an easy target for extremist groups as they are physically distinctive. The majority live in Quetta, the provincial capital of Balochistan in central Pakistan, where they have become largely ghettoised into two areas as result of ongoing attacks. Studies on the Hazara Shia persecution have mostly focused on the killings of Hazara men and paid little attention to the nature and impact of religious persecution of Shias on Hazara women. Poor Hazara women in particular face multi-layered marginalisation, due to the intersection of their gender, religious-ethnic affiliation and class, and face limited opportunities in education and jobs, restricted mobility, mental and psychological health issues, and gender-based discrimination.
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Lyzanchuk, Vasyl. THE CHARITABLE ENERGY OF THE JOURNALISTIC WORD. Ivan Franko National University of Lviv, February 2022. http://dx.doi.org/10.30970/vjo.2022.51.11415.
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The article investigates the immortality of books, collections, including those, translated into foreign languages, composed of the publications of publications of worldview journalism. It deals with top analytics on simulated training of journalists, the study of events and phenomena at the macro level, which enables the qualitative forecast of world development trends in the appropriate contexts for a long time. Key words: top, analytics, book, worldview journalism, culture, arguments, forecast.The article is characterized intellectual-spiritual, moral-aesthetic and information-educational values of of scientific and journalistic works of Professor Mykola Hryhorchuk “Where are you going, Ukraine?” and “Freedom at the Barricades”. Mykola Ivanovych’s creative informational and educational communication are reviews, reviews, reviews and current works of writers, poets, publicists. Such as Maria Matios, Vira Vovk, Roman Ivanychuk, Dmytro Pavlychko, Yuriy Shcherban, Bohdan Korsak, Hryhoriy Huseynov, Vasyl Ruban, Yaroslav Melnyk, Sofia Andrukhovych. His journalistic reflections are about memorable events of the recent past for Ukrainians and historical figures are connected with them. It is emphasized that in his books Mykola Hryhorchuk convincingly illuminates the way to develop a stable Ukrainian immunity, national identity, development and strengthening of the conciliar independent state in the fight against the eternal Moscow enemy. Among the defining ideological and political realization of the National Idea of Ukrainian statehood, which are mentioned in the scientific and journalistic works of M. Hryhorchuk, the fundamental ones – linguistic and religious – are singled out. Israel and Poland are a clear example for Ukrainians. In these states, language and religion were absolutized and it is thanks to this understanding of the essence of state-building and national identity that it is contrary to many difficulties achieve the desired life-affirming goal. The author emphasizes that any information in the broadest and narrow sense can be perceived without testing for compliance with the moral and spiritual mission of man, the fundamental values of the Ukrainian ethnic group, putting moral and spiritual values in the basis of state building. The outstanding Ukrainian philosopher Hryhoriy Skovoroda emphasized: “Faith is the light that sees in the darkness…” Books by physicist Mykola Hryhorchuk “Where are you going, Ukraine?” and “Freedom at the Barricades” are illuminated by faith in the Victory over the bloody centuries-old Moscow darkness.